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Full text of "Five discourses the author of the The snake in the grass : viz, On water-baptism, Episcopacy, Primitive heresie of the Quakers, Reflections on the Quakers, A brief account of the Socinian Trinity"

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DISCOURSE, 

Proving the 

DIVINE INSTITUTION 

GF 

Water-Baptifm. 



S E C T, I. 

That Matth. xxxviii. 19. was meant of 
Water-Baptifm. 

TH E Words of the Text are thefe * 
Go ye^ therefore^ and Teach all Nations^ 
Bapiz^ing them in the Name of the ivz« 
ther^ and of the Son^ -and of the Holy Ghofi, 

The Quahrs will not own that the Baptifm 
here mentioned was the Outward^ or Water- 
hapifm: Which I will endeavour to make very 
plain, that it was^ and that in the firll place. 

From the Signification and Ety^nology of the 
w^xiiBap^e. B i. Th® 



(2) 

t. The word is a Greek word, and only made 
E^gtlfJj by our conftant ufage of it : It figni* 
fies to lVa^[lj^ and is apply'd to this Sacra-- 
mem of Baftifm^ becaufe that is an outward 
Wajhing. 

To Wajh and to Ba^Hz^e are the very fame ^ 
and if the word Ba^tl^e had been rendred into 
Engllfl}^ inflead of, Go and BAPTIZE^ it muft 
have been faid, Go and WASH Men^ in the 
Name of the Father^ and of the Son^ and of the 
Holy Ghofi. So that the outward Baptifm,^ with 
Water^ is as much here commanded, as if it had 
been exprefled m Englijh words, or as we can 
now exprefs it. 

But becaufe the word Baptlz^e was grown a 
Technical Term, in other Languages, whereby 
to exprefs the Holy Sacrament of Baptifm^ long 
before our Englljh Tranflation, therefore our 
Tranllators did rightly retain the word Baptiz,e 
in this Text, Matth, xxviii. 19. and in other 
Texts which Ipeak of that Holy Sacranunt, 

But in other places they tranQate the word 
Baftlz.e^ as Afark vii. 4. When they come from the 
Market Iav ^h Bet'^I/trai'T^, except they are 
Baftiz^ed^ which we literally tranflate except 
thQyWaJ!}, And in the fame Verfe, ^tLTfliai/.U 
TO7«e/'^f, &c. The Bfiptifms of Cups and Tots^ 
&c. which we tranflate the Wajlnnff of Cnps and 
Tots. And Heh,ix, 10. fpeaking of thefe Legal 
InftitUtions, which flood only in Meats and Drinks^ 
and divers Wajhings^ and carnal Ordinances^ &c. 
the word which we here tranflate WaflUngs^ is, 
in the Original, B<AT7/5-^7fr, Baptifms: In Meats 
and Drinks^ and di-uers Baptifms. And in the 

Fdgar Lmin-y the Greek word is retained in both 

thefe 



(?) 

thefe^Texts, Mark vii. 4. Nifi Baftiz.e77tMr\ mn 

Comcdiint. Exxept they are Bafti^ed^ i. e. Wajh 

their Hands ^ they eat not. And Baplfmcita Cci- 

licum^ &c. The Bapifms of G/pj, &c. And 

//^/r. ix. I o. Jn Cihis & Pomhis^ & 'v arils Bap-^ 

tifmatihm^ i. C. Jft Meats and Drinh^ and divers 

Bapifms. So that it is plain that the word Bap 

tifm^ and the word Wafhing^ tho' not the fame 

word, have yet the felf-fame meaning. 

2. It is true, that the word Bapifm is often 
taken in a Figurative and Allegorical Senfe, to 
mean the INWARD BAPTISM, the Wafinng^ 
or CUanfing of the Heart : But ^o is the word 
Wailing alfo, as often, as Jer.iN, 14. &Ci And 
there is fcarce a Word in the World but is 
capable of many Figurative and Allegorical Mean- 
ings. Thus Circumcifion is very often us'd for the 
Inward Circumcifion or Vurity of the Heart, And 
Fire is taken to exprefs Love^ and likewife An^ 
ger^ and many other things. 

But it is a receiv'd Rule for the Interpreta- 
tion of Scripnr^^ and indeed of all other Wri- 
tings and Words^ that the plain Literal Meaning 
is always to be taken, where there is no mani- 
feft Contradi^ion or Abfurdity in it ^ as when a 
Man is faid to have a Fire burning in his Breaft^ 
it cannot be meant of the Literal Fire : So whea 
we are commanded to Wajh 01* Circumcife our 
Hearts^ and the like. But on the other hand, 
if any Man will take upon him to underfland 
Words in a Figurative Senfe^ at his own will and 
pleafure, without an apparent Neceffity from 
the Scope and Coherence^ he lets up to Banter^ 
•ad leaves no Certainty in any Words or Expref-^ 

B 2 fions 



• ( 4 ) 

jions m the World. Therefore I will conclude 
this Point of the natural Signification and £ify- 
mology of the word Baptize : And, unlefs the 
Quakers can fhew an apparent ContradiBion or 
jlhfurdity to take it in the Literal Significationj 
in this Text, Matth, xxviii. 19. then it mufb be 
meant of the OUTWARD WASHING or 
BAPTISM, becaufe that is the only True^ and 
Trofer^ and Literal Signification of the Word. 

And it will be further Demonllrated in the 
next Seflion^ that there can be no ContradiEhion 
or Ahfnrdity to take it in a Literal Senfe, becaufe 
the j4pofiles^ and Others thereunto Commiffio- 
nated by them, did Pradife it, in the Literal 
Senfe. 



SECT. 11. 

I. That CHRIST did FraStife Water- 
Baptifm. II. That the Jpofiles did it 

. after Him. III. That the Catholick 
Church have done it after Them. 

I. rTHHat Chrifi^ did Pradife Water- Baptifm. 
, X It is written, John iii. 26. And they 
came unto John^ and faid unto him^ Rahbi^ He 
that was with thee beyond Jordan^ to whom thou 
harefi witnefs^ Behold^ the fame Baptiz^eth^ and all 
Men come to him. 

That this was Wam^Baptifm there can be no 
Doubt, becaufe, 

I. Thf 



(5) 

1. The Baftifm with the Holy Ghofl was not 
yet given: For that was not given till the Day 
of Fcmecoft^ fifty Days after the RefmeUion of 
Chrifi^ as it is Recorded in the Second of the 
ABs. This Spiritual Baptifm was promifed, 
Johfi xiv. 1 6, 25. XV. 26, xvi. 7. And the u4po^ 
files were commanded to tarry in the City of 
Jentfalem till it fhould come upon them, Lnke 
xxiv. 49. 

2. The fakers allow that John did Baptlz£ 
with Water^ and there is no other fort of Bap- 
tifm here mentioned, with which Chrifi did Bap- 
tiz.e •, and therefore, thefe Baptifms being fpoke 
of both together, there can be no Reafon to 
interpret the one to be with Water ^ and the c- 
ther not. It is faid John iv. i. The Pharifees 
heard that Jefm made and baptiz.ed more Difiiples 
than John, How cou'd the Pharifees hear of it, 
if it was not an Outward and FifMe Baptifm ? 
For, as before is faid, the cimvard and miracn- 
lorn Effeds of the Baptifms with the Holy Ghoft 
were not then given. And fincc it was an Ont" 
ward^ it muft be the Water-haptifm^ for there 
was then no other. 

Ohj, But the Quakers flart an Ohjettion here. 
That it is faid John iv. 2. Jefpis himfelf baptiz,ed 
notj hut his Bifciples, 

I . A?jf Tho" Jefus himfelf haptiz^d not^ yet it 
is faid in the Verfe foregoing, that He made and 
baptiz,ed^ i, e. thofe whom His Dtfciples^ by His 
Order, Baptized. For, if it had not been done 
by His Order^ it cou'd not be faid that he had 
Baptized thofe whom his Difciples Baptized, 
But becaufe. He that doeth a thing by Another ^ 
is faid to do it Himfelf^ therefore Chrifi himfelf 

B 3 is 



is faid to hare Baftlz,ed thofe, whom his Difci- 
ples, by his Order, did Baptiz^e, 

2. ^nf That Baftiz.ing which Chrifi is faid to 
have Adminiflred lolmfelf^ John iii. 26". might 
have been at another Time than that which is 
mention'd in the 4th Chapter : And then the 
confcquence will only be this. That, at fame 
Times^ Chr'ifl did Baptize Hlmfelf-^ and at other 
Times^ he left it to his Difciples, Tho', as to 
our Argument, it is the fame thing, whether 
he did it Hlmfelf^ or commanded his Difcipks to 
do it. For, either way, it is his Bapifm^ his 
Onely ^ his Difciples did but Adminifier what he 
commanded. 

II. As Chrifi himfelf did Bmlz,e with Water^ 
and his Difciples^ by his Commandment, while 
he was with them upon Earth ; fo did his Apo- 
ftles^ and Others thereunto by them commifTio- 
nated, after his Death^ and RefmyeUion^ by ver- 
tue of his Command to them, Matth, xxviii. 19. 
after he was rifen from the Dead. 

What is faid above of the Etymology and true 
Signification of the word Baptiz^e^ is, of it felf, 
fiifficient to prove, that by Baptifm in this Text^ 
the outward Baptifm with Water is meant : efpe- 
cial]y till the Qjiakers can fhew any ContradlHion 
or Ahfiirdity in having the word taken in the 
Troper and Literal Senfe, in this, and the other 
Texts which fpeak of it. 

And this will be very hard to do, fince, as 
it is jult now proved, that Chrifi did Baptlz^e 
with Water^ as well as John, And what Ah^ 
furdity or ContradiBlon can be alledged, that his 
Apoftles fhou'd Adminifier the fame fort of 
Baptifm J after his Dcf.th., ashehadiV.-?^//f^and 

Com- 



(7) 

Commanded during his Life ? Nay rather, what 
Reafon can be given, why they fhou'd not be 
the fame, fince the fame roord^ i. e. ^apti^e^ is 
us'd in Both, and no new Seyife or Acceptatio-n of 
the word is fo much as hinted ? And therefore 
to put any new Senfe or Acceptation of the 
ivord^ muft be wholly Arbitrary and Trecarious. 

But, as I promis'd, I will Demonflrate yet 
more fully and plainly, that the Apofiles did 
TraEiife the Outward^ i. e. Water-haftifm after 
CHRIST'S Death. 

Ads X. 47. Can any Man forbid Water, that 
thefe Jljofi'd not be Baptiz,ed ? 

Ads viii. 35. As they (Philip and the Eunuch) 
went on their way^ they came to a certain Water, 
and the Eimitch faid^ See here is Water, what doth 
hinder me to be Baptised ? — And (Verie 38.) 
they went both doxon into the Water, both Philip 
and the EimHch^ and he Baftiz^ed him: Andwheu 
they were come up oat of the WATER, &c. 

Ads xxii. 1 5. And now why tarrieft thou ? A-- 
rife and be Baptiz^ed^ and Walh away thy Jin s. 

And, to fave more Qiio tat ions, the Quakers 
do own that the Baptifm of tho .Corinthians^ 
mentioned i Cor, i. 14; and 17. was Water ^ 
baftifm. 

Therefore I will conclude this Point, as unde- 
niable. That the Apofiles did pradife Water-^ 
baptifm. 

And the Argument from thence will lie thus : 
The Apofiles did pradife that Baptifm which 
Chrifi commanded, Matth. xxviii. 19. But the 
Apofiles did pradife Water-baptifm -^ therefore 
Water^haptifm was that Baptifm which Chrifi com- 
manded, Matth, xxviil ip. 

B 4 HI. And 



(8) 

in. And, as the TraEllfe of the Apofiles is a 
nioit fure Rule whereby to underftand the 
ineaning of that Command which they put ia 
execution ^ fo the PraEHfe of thofe who imtnedi- 
ately fuccceded the Afoflles^ who were Cotcm- 
poraries with them, and learn'd the Faith from 
their Mouths, is as certain a Rule to know 
what the FraBife^ and what the Senfe of the 
Afofiles were. And thus the PraUifeoithQ pre- 
fer AgCy in the Adminiftration of Water^bapttfrnj 
is an undeniable Evidence, that this was the 
Tra^ife of thclaft Age-^ the fame Perfons being, 
many of them, alive in both the U^ and the 
frefent Age, For one Age does not go off the 
World all at once, and another fucceed all of 
prfeB; Age together j but thevQ arc old A^fen of 
the lafi A^e^ and yonng Men and Children grow- 
ing up to another Age all alive upon the Earth 
the fame time^ and Mankind being dilperfed 
HI to far diftant Countries and Climates^ who 
know not of one another, nor hold any Corre- 
Ipondcnce : It is, by thefe means, morally im- 
poffible for any Man or Men^ to deceive us in 
what has been the Vniverfal and Receiv'd Pra- 
Uife of the laft Age^ to which the frefent Age is 
fo linked, that it is even a part of it : I fay 
it is impolfible for ^//the Fathers of the World 
to be fuppos'd rcilling^ or if they were, to be 
f^p.i^/^ofimpofingupon ^\\ younger than them- 
- felves, namely. That they had been all Baptiz^edj 
and that this was an univerfal receiv'd Cuftom 5 
and of v/hich Regificrs were always kept, in e- 
very Farip^ of all who had been, from time to 
time, Bitptiz^ed'^ and that fuch Regifters were 
fMick^ 2nd to be recurr'd to by all that had a 
/•' ••' ' mn^ 



(9) 

mind to it : Every Man's reafon will tell him 
that it is utterly impoilible for fuch a thing to 
pafs upon Mankind. 

And as certainly as the prefent jige is thus al^ 
fur'd of the Tramfe of the laft Age^ in a Thing 
of fb pMck and univerfal a nature ^ ^o certain- 
ly, and by the fame Rules, muft the Ufl Age 
know the PraUife of the Age before that ^ and 
fb backward all the way to the firfi Inftitmion^ 
to the Age of Chrifi^ and the Apoftles. 

The puhlick nature of this Water-haptifm^ as 
now pradifed, being ^n ontward imttQr oiFaU:^ 
of which Men's omward Senfes^ their Eyes and 
Ears are Judges ^ not like Matters of Ofinion^ 
which fort of Tares may be privately fown, and 
long time propagated, without any remarkable 
Difcovery ^ and to this fo pMick matter of Faft^ 
adding the univerfal Pradife of it, through all 
the far diftant Nations oi Chriftianity : I fay thefe 
two Marh make it impolfible for the World to 
be impos'd upon, nor was it ever, or ever can 
be impos'd upon in any ftch pHhlick Matter of 
F^<^, fo miverfally pradifed. All this makes it 
undeniably plain, That the lafl Age did praSlife 
the fame outward Water -haptifm which is pra- 
dis'd in this Age ^ and that the lame was, as 
certainly, pradis'd in the Age before the U^fi 
Age^ and by the fame Rule, in the Age before 
that ^ and fo onward, as abovcfaid, to the Age 
of the Apoftles, I have made more Words of 
this than needed, but I wou'd render it excee- 
ding plain, coniidering with whom I have to 
do. And I befeecli them to confider. That all 
the Authority which they have to Over-bal- 
Ignce ^!1 thefe Demonftrations , is the mad 
• ' ■" ^' Er2<^ 



> n ( 10 ) 

Enthiiflafm of a Ldy-Apfile^ George Fox^ a Me^ 
chanick fb Illiterate^ that he was hardly Mafto: 
of Common Senfe^ nor cou'd write Englijlj^ or a- 
ny other Language^ and ftarted up amongfb 
us in the Year 1(^50, (the Age of Schifm and 
Rehellmi) and Damn'd, as A^ofiates^ all Ages fince 
the Apofiles, 

In all of which no One cou'd be found (be- 
fore G, Fox) to bear their Teflimony againft 
this Water 'baftifm^ tho' it was conftantly and 
imiverfally pradifed ^ and that Chrlfllans were 
then fo Zealous as to contend againll the leaft 
Variation or Corruption of the iv^/V/?, even un- 
to Death^ and the moft cruel fort of Martyr- 
dom, 

Can any Man imagin, that if Water-haptifm 
were a Human Invention^ or SHperfiitioufly either 
Contintid or Ohtrnded upon the Churchy no One 
Ihou'd be found, for 1^50 Years, to open his 
Mouth againit it^ when Thoufands facrific'd 
their Lives^ for Matters of much Icfs Impor- 
tance? 

But I have over-labour'd this Point, to any 
Man who will give himfelf leave to make ufe of 
his Reafbn. Therefore I will proceed to the 
next SeBloti. 



SECT 



( " ) M ^ ?^ 



-> ^-l < 






SECT. III. 

That Baptifm mufl he Outward md, Vifible, 
hecaufe it is an Ordinance affointed where- 
by to Initiate Men into an Outward and 
VifibJy Society, which is the Church. 

THere goes no more tov/ards the proving 
of this, than to fhew, Hr/, That the 

Church is an Omw^r^. and Vlfihle Society, ^dly^ 
That Bapifm v/as appointed and us'd for Initia- 
ting or Admitting Men into the Church. 

FirB^ That the Church is an Outward and Fi- 
fihle Society. Our Saviour calls it, A City that 
is fet on a Hill (Matth. v. 1 4.) The Quakers them- 
felves are an Outward and T^ifihle Society ^ and fb 
are all thole who bear the Name of Churches 
upon Earth. They cou'd not otherwife be 
Churches, For that implies a Society of People ^ 
and every Society in the World, is an Outward 
and Ff/ihle Thing. 

And, as it is fo, has an Outward and Vifthle 
Form of admitting Men into it : For otherwife 
it wou'd not be known who are Members of it. 
Every Society is Exclujive of all others who are 
not of that Society ^ otherwife it cou'd not be 
a Society : For that fuppofes the Men of that 
Society^ to be thereby diftinguihed from other 
Men : And that fuppofes as much that there 
muft be fome Outward and Vifthle Form where- 
by to Imriate Men, and intitle them to be Afem- 

hers 



( 12 ) 

hers of fuch a Society ^ otherwife it cou'd not 
be known who were Members of it, and whd 
were not ^ and it wou'd thereby iffo faHo ceafe 
to be -a Society •, for it cou'd not then be di- 
ftinguifh'd from the reft of Mankind : as a ^Z- 
ver is loft in the Sea^ becaufe it is no longer 
diftinguifhed from it, but goes to make up a 
part of it. 

From hence it appears, that the Chmrh^ be- 
ing an Oidtward and Fifible Society^ muft have 
fome Outward and Vifihle Form to Initiate Men, 
and make them Members of that Society, 

idiy^ That Baptifm w^as that Qittvoard Forrnl 
All the fcveral Baptifms that were before Chrifl'^s^ 
were all meant for Initiating Forms. The "Jews 
bad a Cuflom long before Clmfl^ to Initiate the 
Pro/elites or Converts to their Religion, not only 
by Circumcifion^ but by Baftiung^ or Wajhing 
them with Water, The fame was the meaning 
of John\ Baptifmj to make Men his Difciples, 
And the fame was the meaning of Chrift's Bap- 
tifm^ to initiate Men into the Chriftian Religion^ 
and make them .Difiiplcs of Chrift, 

Hence Baptidng Men, and making them D//1 
ciplesy mean the Tame thing. Thus John iv. i . 
it is faid, That Jeft^ made and baptiz,ed more 
Difcifles than John. That is, he baptised them 
Difciples^ which was the Form of Making them 
fuch. • If any will fay, that he Baptii^ed them to 
be Difciples to John^ that wull be anfwer'd 5fi7. 
VI. But as to the prefent Point, it is the fame 
thing whofe Difilptes they were made ; for we 
arc now only to fhew that Baptifm^ m the gene* 
ral, w^sm Initiated Form. 

And 



in) 

And when Chrlft pradlifed it, as well as Joh?i^ 
as this Text does exprefly declare, no Reafon 
can be given that he did not ufe it as an/«/Y/^- 
tm£ Form^ as well as John ^ elpecially when the 
Text does exprefs that he did make them Difci^ 
pies J by Baftiz,ing of them, as above is ^tvin. 

And purfuant to this, when <!lmjl fent his 
\Apoftlcs to convert dl Nations^ his CommiiTioir' 
of Bapiz^ing was as large as that of Teachmf^ 
Matth. xxviii. 19. C/^^TEACH ^//iV^fV;/, BAP- 
TIZING them^ &ci L e, Baptizwg all who fhall 
receive your word. And accordingly it is faid, 
^^s ii. 41 . They that received the word were bap-- 
tiz.ed, Purfuant to what the Apoftle had 
preached to them Verfe 28. Repent a-nd he Bap-* 
tized. 

And accordinly we find it the conllant Cuflom 
to haptiz^e all that were converted to the Faith, 
Thus P^///,tho' miracdoHJly converted from Hea- 
"ven^ was commanded to be haptiz^ed^ Ads xxii. 
1 5. And he haftiz^ed Lydia^ and the Jaylor^ and 
their Houfholds, as foon as he had converted 
them, AHs xvi. 15, 33. And the Corinthians^ 
j^Bs xviii. 8. And the Difiifles of John^ who 
had not yet been made Chriftians^ Ads xix. 5. 
Philip did Baptiz,e the Fnmich^ as foon as he be- 
lieved in Chrifi^ Ads viii. 37, 38. And Peter ^ 
immediately upon the Converfion of Comelws^ 
and thofe with him, faid. Can any Man forbid 
Water ^ that thefi jhon'^d not he bapizJd? Ads 
X.47. 

It wou'd be endlefs to enumerate all the like 
Inftances of Baptifm^ in the New Teftamem. And 
5X was always us'd as an Initiating Form, 



( H ) 

3^/y, Baftifm was not only an Jnltiating To-^m x 
But it ferv'd for nothing elfe. For it was ne- 
ver to be repeated. As a Man can be horn but 
once into this World, fo he can be but once re- 
generated^ or horn into the Church:^ which is 
therefore, mScrifmre^ calFd the iVhi? J?/r/-/7. 

It is laid of the other Sacrament ( of the 
Lord^s Suffer) as s often as ye eat this Bread^ &C. 
I Cor. xi. 25. This was to be often repeated. 

Baftifm is Our Admiffwn^ Initiation^ or Birth^ 
into the Society of the Church ^ and accordingly 
cnce only to be adminillred. The Lord\ Supper 
is our Nom'ijljment and Daily Food in it 5 and 
therefore to be often repeated. 

And as of our SavioHr\ fo of other Baptifms^ 
of John% and the Jews^ they being only Initia- 
ting Forms^ they were not repeated. The Jews 
did not Baptiz^e their Profelites more than once. 
And John did not Baptiz^e his Difciples more 
than o/^cc. So neither were Men twice Baptiz^ed 
into the Chrifiian Faith^ more than they were 
twice Circumcifed^ OX Admitted into the Churchy 
before C/7r//?. 

Thus having proved, Firfl^ That the Church 
is an Outward and F/^/k^ Society. 2/3'/y, That 
Baptifm was the Initiating Form of Admitting 
Men into that Society, ^dly^ That it was only an 
Initiating Form, I think the Confequence is un- 
deniable, that this Baptifm mull be an Outward 
and F//^/^ Form : Becaule otherwife it cou'd be 
no 5/V?/ or Badge of an Admiflion into an 0//r- 
ip^r^ and ^77^/^ Society ^ for fiich a Badge muft 
be as O/zfTT^r^as the Society, 

Again, 



A2;ain A<^s of inward Faith are, and ought 
to be often repeated: Therefore this Bapifm^ 
which cou'dnot be repated^^ cou'd not be the In^ 
ward, but the Outward Baptifm. 

And thus having prov'd that Baftijm com- 
manded Matth. xxviii. ip. to be the Outward^ 
that is JVater-haftlfm: lit. From the ?r//e and 
proper "^Etymology and Signification of the J^cr*^. 
idly From the FraBife of CHRIST, and his 
Avoftles^ and the whole Chrifiian Church after 
them. And, sdly. From the Nature of the 
Things Baptifm being an Ordinance appointed 
only for Initiating Men into an Outward and Vifi- 
hie Society *, and therefore never to be repeated : 
Having thus prov'd our Conclulion from liich 
plain, ealie, and certain Topicks^ I will now 
proceed to thofe Objedions (Tuch as they are) 
which the Quakers do fet up againft all thefe 
clear Demonfcrations. And Ihall accordingly, 
in the firft place, take notice of their groundlefs 
Pretence in making that BAPTISM commanded 
in the Holy Gofiel^and proved an ORDINANCE 
External and Fifible^ to be underilood only of 
the Inward and Spiritual BAPTISM, not with 
WATER, but the HOLY GHOST, 



SECT. 



( i6') 



SECT. IV. 

Quakers /^j, ift. That the BAVTISU 
commanded Matth. xxviii, 19. was only 
meant of the Inward and Spiritual Ba^-^ 
tifmy with the Holy Ghoft. 

THey fay this ^ and that is all They neither 
pretend to mfwer the Arguments brought 
againft them, fuch as thefe before-mentioned j 
nor give any Froof for their own Affenion, On- 
ly they fay fo ^ and they n?///believe it ^ and^there 
is an End of it. 

And truly there fhou'd be an End of it, if 
only Difpttation^ or FiBory were my Defign : 
For to what f7on flm ^can any Adverfary be re- 
duc'd beyond that of neither Anfwering^ nor 
Vrovivg ? 

But becaufe the Pains I have taken is only 
in Charity for their Souls, I will over-look all 
their Impertinency, and deal with them as with 
weyward Children, humour them, and follow 
them thro' all their Windings and Turnings ^ and 
fubmit to over-prove^ what is abundantly proved 
already. Therefore, fince they can give no 
Reafon why that Baptifm commanded Matth. 
xxviii. 19. Ihou'd be meant only of the Baptifm 
with the Holy Ghoft -^ and wou'd be content that 
we fhou'd leave them there, as obftinate Men,and 
purfue them no further •, but let them perfwade 
thofe whom they can perfwade : By which Me- 
Ijiod (unhappily yielded to them) they have 

gain'd 



gainM and fecur'd moft of their Trofeliiei^ by 
keeping them from Difptting or Keafoning ^ and 
by perfwading them to hearken only to their 
ov^n Light within : To refciie them out of this 
Snare, I will be content to undertake the Nega- 
tive (th®'' againil the Ri^es of Argument, J and 
to prove, that the Baptifm commanded Matth. 
xxviii. 19. was not the Bdftifm with the Holy 
Ghoft. For, 

Firft^ To Baptize with the Holy Ghofl is pe- 
culiar to Chrifi alone. For none can Baptize 
with th.Q Holy Ghofi^ but who can /^W and^<?- 
fiow the Holy Ghoft. Which is Blafphemy to ai- 
cribe to any Credture. 

ChriH has indeed committed the Adminiflra- 
tion of the Opttward Baptifm with Water to his 
Apofiles^ and to Others by them thereunto or- 
dained ^ and has promifed the Inward Baptifm of 
the Holy Ghofi to thofe who Ihail d^ly receive the 
Ontward Baptifm, 

But this cannot give the Jpofiles^ 6t any o- 
ther Minifters of Christy the Title of Baptizing 
with the Holy' Ghofl ^ tho' die Holy Ghojl may be 
given by their Miniflration, For they are not 
the Givers^ that is Blafphemy. 

And purfliant to this, it is obfervable^ that 
none is ever faid, in the Scripture^ to Baptize 
with the Holy Ghofl but Chrifl alone : The fame is 
he who Baptizeth with the Holy Ghoft ^ John i. 33. 

And therefore, if that Baptifm commanded 
Matth. xxviii. 19. v/as the Baptifm v/ith the 
Holy Ghoft^ it wou'd follow that the jipoftles 
cou'd bapize with the Holy Ghoft ^ which is Blafi 
fhemy to ailert. 

G zdly'^ 



( i8) 

^ idly^ It is written, John iv. 2. That Jeftu 
hlmfelfbajftUed not^ but his Blfciples, If this was 
not meant of Water-baptifm^ but of the Baftifm 
with the Holy Ghoft • then it will follow, That 
Chrifi did not baptlz^e with the Holy Ghofi^ but, 
that his Difsiples did. ^ 

This, in iliort, may fuffice in return to a meer 
Tretence^ and proceed we next to confider, if 
their main Argiimem alfo prove as unfupported 
and precarious. 



SECT. V. 

The great Argument of the Quakers againli 
Water-Baptifm is this : John'j Baptifm 
is ceafed ; But John'j Baptifm rvas Wa- 
ter-Baptifm : Therefore Water-Baptifm 
is ceafed. This their Learned* Barclay 
makes ufe of But, 

J ft, TT is fo extreamly Chlldljh^ that if it were 
j^ not His^ no Reader wou'd Pardon me 
for Anfwering to it. Yet llnce they doinfift 
upon it, let them take this eafie Anfwer: That 
John^S> Water 'baptifm is ceafed ^ but not Chrijl's 
Water-baptifm. All outward Baptifms were Water- 
baptifynsj as the y^oxA Baptifm iignifies,(5ff Sed.I.) 
The Jews Baptifm was Water -baptifm^ as well as 
John's^ And by this Argument of Barclay\ 
the Jews and John''?, may be prov'd to be the 
fame. Thus. The Jews Baptifm was Water- 

tifm : 



( 19 ) 

baftifm: hutjohz'^ Baptifm VJ2i^ Water 4^af tifm : 
therefore Joh?j's Baftifm was the Jews Baftifm, 

And thus, Chrift's Baftifm was John\^ and 
John's was the Jews^ and the Jews was Chrljrs -^ 
and they were all one and the felf-fame Bap- 
tifm^ becaufe they were all Water-baptifws, 

So without all Foundation is this great Rock 
of the Q^uahrs^ upon which they build their 
main Battery again ft Water-haptifm. 

idly^ It will be proper here to let them fee 
( i^ they be not wilfully ignorant ) what it is 
which makes the Difference of Baftifms : not 
the outward Matter in which they are admi- 
niftred (for that may be the fame in many Ba- 
ftifms^ as is Ihewn.) But Baftifms do differ^ 
I . In their Authors, 2. In the different Form^ 
in which they are adminftred. 3. In the dif- 
ferent Ends for which they were inftituted. 

And in all thefe the Baftifm of Chrift does 
differ vaftly from the Baftifms both of John and 
the Jews^ i. As to the Author: The Baptifm 
of the Jews was an Addition of their o^n to 
the Law ; and had no higher Author that we 
know of But John was fent by God^ to baftiz^e^ 
John i. 33. And it was Chrlfi the Lord who 
was the Author of the Cbrifiian Baftifm. 2. As 
to the Form : Perfbns were baptiz^ed unto thole 
whofe Difcifles they were admitted by their Bar 
ftifm. Thus the Frofelites to the Jewijh Religion 
were bafti:^ed unto Mofes. And Men were made 
Difcifles to John^ by his Baftifm. But the Chri", 
ftian Baftifm alone is adminiflred in the Name of 
the Father^ and of the Son^ and of the Holy Ghofi^ 
This is the Form of the Chrifiian Baftifm^ and 
which does diftinguilh it from all other Baftifms 

G 2 what- 



(20 ) 

whatever. 3.' The End of the Chr'fiian Baf^ 
tifm is as highly diftam and diffrrcm from the 
Ends of other B aft i fins ^ as their j^tithors diiFer. 
The End of the jewijlo Bapiifrj- vvas to give the 
baptized a Title to the Trh'Ueges of the Law of 
Mcfes. And the End of "john^s JBa^tifm was to 
point to HIM who was to come j and to pre- 
pare Men, by Repentance^ for the K. eception of 
the GoffcL But tl^e End of CHRISTs Baptifm 
was to Inflate Us into all the Unconceivable 
Glories^ and High Eternal Prerogatives which be- 
long to the Members of his Body^ of his Flefh^ and 
of his BoneSy Eph. V. 30. That we might receive 
the Adoption of Sons ^ Gal. iv. 5. Henceforth no 
more Servants^ but Sons of God! ^ and Heirs of 
Heaven \ Thefe are Ends fo far tranfcendent a- 
bove the Ends of all former Baptifms^ that, in 
comparifbn, other Baptifms are not only lefs^ 
but none at all ^ like the Glory of the Stars^ m 
prefenee of the Sun ^ they not only are a leffer 
Light, but when he appears, they become alto- 
gether invijihle. 

And as a Pledge or Ford-taftc of thefe Fnture 
and Boundlefi Joys^ The Gift oitht PMy Ghofi 
is given upon Eanh -^ and is promis'd as an Ef- 
feEi of the Baptifrn olChnfl, As Peter preach'd, 
AB:s ii. 38. Repent and he baptiz^ed every one ofyou^in 
the name of Jcfas Chrifij for the remiffion of finSj 
and ye jhall receive the gift of the Holy Ghofl, 
And GaL iii. 27. As many of you as have been 
faftiz.ed into Chrifi^ have put onChrifi, 

This of the Gift of the Holy Ghofi was not ad- 
ded to any Baptifm before Chrifi's j and does re- 
jsiarkably diftinguifh it from all others. 

SECT* 



(21 ) 



SECT. VI. 

That Chrift and ihe Apoftles did not Bap- 
tize with John's Bapifm. 

THis is a Pretence of the Qnahrs when 
they find themfelves diilrefled with the 
dear Proofs of Crjrifl and the Afoflles having 
adminirtred W^ier^baftifm, They fay that this 
was Johr?\ Baptifm, becaufe it was i/Vater-h^f-^ 
tifm. Ajid, as before obferv'd SeE\ IV. they 
only fay this, but can bring no Troof. But they 
put us, here again, upon the Negativey to prove 
it was not. 

As to their Pretence that it was Johnh Bap^ 
tifm^ becaufe it was Water-baptifm^ that is an- 
fwered in the kit Secticn, 

And now to gratifie them in this ftho' un- 
reafonable) Demand, I will give thefe follow- 
ing Pvcafons why the Baftlfm which Chrlfi and 
his Afoftles did' pradife, was not John\ Bap^ 
tifm, 

i/. If Chrift .did b^ptize^ with John^S Bap^ 
tifm ^ then he made Difdpks to John^ and not 
to himfelf. For it is before fliewn SeE\ III. 
Nnm, ii. & iii, That Baptifm was an Initiating 
Form^ and nothing elfe, whereby Men were ad- 
mitted to be Difiples to him unto whom they 
were baptiz^ed. Thus the Jews who were baptt^ 
Tied unto Mofes faid, We are Mofes's Difciples. 
John ix. 28. And thofe whom John baptized, 
were called the Difciples pf John. And there 
, C 3 needs 



(22) 

needs no more to fhew that Chrifi did not bap- 
tise with the Baptifm of John^ than to fhew that 
the Difciflcs of Chrljh and of John were not the 
fame, which is made evident from John i. 35,37- 
where it is told that two of John\ Difciples 
left him, and followed Jefpi-i. And Matth.xlz. 
John fent two of his Difciples to J^y^. And the 
JDifclfles of C^r/jf? lived under a different Oeco- 
nomy^ and other Rules than either the Difcifl.es 
pi John^ or of the Pharifees^ to fhew that they 
were under another Mafter. And the Difcifks 
oi John were fcandaliz-d at it, MatthAx. 14. 
Then came to him (JESUS) the Difciples of John^ 
f^ying^ Why do we and the Pharifees fafi oft^ hut thy 
Difcifles fafi notf 

Tiierefore the Difdples of Chrifi and of John 
were not the fame : and therefore Chrifi did 
baptize Men to be his own Difciples, and not to 
hQiliQ Difciples of John : and therefore the Baptifm 
of Chrifi was not the Baptifm of John, 

idly^ If Chrifi did baptiz,e with JokPs Baptifm^ 
the fjiore he baptiz^ed^ it was the more to the 
Honour and Reputation of the Baptifm of J(?/W : 
But Chrifi's baptizing was urg'd, by the Difci-^ 
pies of John J as a leilliing of John, John iii. 26". 
Therefore the Baptifm with which Chrifi did 
baptize cou'd not be the Baptifm of ?'«>/?;?. Tho' 
it be faid Jo/:?;? iv. 2. That Jefi^^ himfelf baptiz,ed 
not^ but his Difciples : (For fo the Apofiles and o- 
ther Minifiers of Chrifi have baptiz.ed more into 
the F^/V/7 of Chrifi^ than CAt.^ himfelfh^s done :) 
Yet here is no ground of Jealonfie or Rivaljhip 
to Ck//?, becaufe the Adminillration of Chrifi'' s 
Baptifm^ is all to the Honour and 67crQ/ of Chrifi: 
And therefore Chrifi'' s baptizing more Difciples 
'' ihan 



(2?) 

than yohrij cou'd be no Leffning o^John^ but ra- 
ther a Mag?iifytng of him fb much the more, if 
Chrift had ^/zpf/;2:f/with 7<?^/7's Baptifm. 

3^, When 5^o^;2's Difdfles had told him of 
Chrift's out-rivalling him, by baptising more 
than he, Joh?: anfwer'd, He mttfi increafe^ hut I 
mufi decreafe^ John iii. 30. But if CHRIST did 
bapuz^e with the Baptifm of John^ then Jo.W ilill 
increafedj and CHRIST decreafed. For, 

4f^/y, He is greater who wfiitntes a Baptifr/i^ 
than thofe who only admwifter a Bavtifin of ano- 
ther's appointment: Therefore if C^?7/r did 
baftlz.e with the Baptif?n of Jo/;;;, it argues J^-!?;? 
to be greater than cy:?r?7?, ^^^ C/l'r//^ to be but a 
Jlfinifler of J^^;?. 

5f%, All the y^TT/ who had been hmiz^ed with 
the Baptifm of Jo/:?;?, 'did not turn Chriftians ^ 
therefore 7<3^;^'s Baptifm was not the Chriftian-- 
baptifm, 

6thlyj Thofe of J"(?/;?2's Difciples, who t;urn'd 
Chrijlians^ were baptized over again, in the Name 
of Chrifi ; of which there is a remarkable In- 
Itance, ^H^s xix.to 'v,j. 20. But the y^:???^ Bap^ 
tifm was never repeated (as is ihewn above, 
5f^. III. Nmnh. iii. J therefore the Baptifm vAiich 
the Apoftles did adminifter^ was not >/;?2's 5^-' 

7f/7/y, The For/« of the Baptifrn which C^r//? 
commanded yl/^ffk xxviii 19. was. In the Name 
of the 'Father^ and of the Son^ and of the Holy 
Ghofi : But that was not the Form of Jdhfi'% 
Baptifm : Therefore that was not John's Baptifm, 
See what is before faid SeSt. V. Numb, il of 
the Difference of Baptifms^ as to the Author ^ 
the Form^ and the End of each Baptifm : And, 

C 4 iu 



( ?4 ) 

ill all thefe Refpeds, it is made apparent that 
the Baptjfm which was pra.dis'd by Chrifi and 
the jipoflles^ was not the Baptifm of Johr?. 

To all thefe clear Arguments the QMokers^ 
without anfvvering to any of them, do flill 
infifl, That the Water-haftifm which the Afoftles 
did adminifler, was no other than JohrPs Bap- 
tifm. That they had no Command for it ; on- 
ly did it in Compliance with the Jevps^ as Fad 
drcumcis'd Timothy (^^j xvi. 3.) Andpurify'd 
[iimfelf in the Temple (Atls xxi. 21^ to 27.) But 
this is all Gratis Diciptm ^ here is not one word 
of Proof: And they might as well fay, That 
the Apoftles PREACHING was only in Com- 
pliance with the Jews^ and that it was the fame 
with Johis PREACHING ^ for their Commif- 
fions to Teach^ and to Baptiz^e were both given 
in the fame Breath, Matth, x:5^viii. 19. Co ye 
™ TEACH all Nations, BAPTIZING them^ 

&C. 

Now why the Teaching here fhouM be Chrijl\ 
and Baftiz^in^ only Joh?7\ the Oitahers are de- 
fir'd to give fome other Reafon befides their 
own Arbitrary Interpretations^ before v*^hich 
no Text in the Bible, or any other Writing 
can Hand. 

Befides, I wou'd inform them, That the Greek 
word (Mi^Tivo^tTiy in thisText,wliich weTranflate 
Teach, fignifies to make Difciples ^ fo that the 
literal; and more proper reading of that Text is, 
i3o and Difciple all Nations, or mak^ DifcipUs of 
them, baptiz,ing them, &c. 

If it be ask'd. Why we fhou'd Tranflaie the 
Word m^^tslVxtb, Mmh, xxviii, 19. by the 

Word 



(25) 

Word feach^ if it means to Difciple a Man, or 
3iake hiin a Difciple ? 

I Anfwer :- That Teaching was the Method 
whereby to Terfwade a Man, to Convert him, fo 
as to make a Difciple of him. But the Form of 
Acirnittirjg him into the Churchy and adually to 
make him a Difciple^ to give him the Privile^ 
ges and Benefits of a Difciple^ was by Baptifm. 

Now the ylpofiles being fent to TV^c^ Men, 
in order to make them Difciples ^ therefore in- 
ftead of Go, Difciple Men, we Tranllate it. Go, 
Teach^ as being a more Familiar Word, and bet- 
ter underftood in Englip. 

Tho' if both the Greek words (m^7ivoy.7iy 
and BcfTrHicvlUj in this Text, were Tranflated 
Literally, it would obviate thefe Q^aker-Oh- 
jedtions more plainly : For then the Words 
wpu'd run thus *, Go md Admit dl Nations to 
to be my Difciples^ by Wajhi?ig them with IVa- 
ter^ in the Name of the Father^ and of the Son^ 
and of the Holy Ghofl, AtJhitTiuvTifj Teaching them 
to obferve all things whatfoever I have commanded 
yoH, 

Here the Word AtJk'jM/li^t i. e. Teachings 
is plainly diftinguifhed from fM^nvcmTij to 
Difciple them ; tho' our Englijh renders them 
both by the Word Teaching , and makes a 
Tautology : Go Teach all Nations- — Teaching 
them. 

But, as a Child is Admitted into a School be- 
fore it be Taught : So Childrp/ may be Admit-^ 
ted into the Pale of the Churchy and be made 
^ ifciples^ hj B'^'-ptifm^ before they are Taitght. 

.'Iiirh fnevvs the meaning of thefc t-vo Words, 
Dijcipling^ and Teachings to- be different. 

Becaufe, 



(26) 

Becaufe, tho' in Perfons Adult, Teaching mufl 
go before Difci^ling-^ yet in Children (who are 
within the Covenant^ as of the Law^ to be Ad- 
mitted at Eight Days old, by Circiimcifion ^ fb 
under the Gof^l^ by haptifm) DifcipUng goes 
before Teaching : And that Difcipling is only by 
Baptifm, 

But to return. The Quakers are fo hard put 
to it, when they are prefs'd with that Text, 
jiH-s X. 47. Can any forbid Water ^ &c ? That 
they are forced to make a Suppofe (without any 
ground or appearance of Truth) That thefe 
Words were an Anfwer to a Queflion. And 
that the Queftion was, Whether they might 
not be Baptized with John's Baptifm ? And 
that this proceeded from a Fondnefs the Jews 
had to Jo/j^'s Baptifm. And that the Apollle 
Peter only Comply'd with them out of Gondef- 
cenfion, as Pad Circumcis'd Timothy. 

Anfw. I. Cornelim^ and thofe whom Peter 
Baptised, AEis x. were Gentiles and not Jews : 
They were Romans^ and therefore cannot be 
fuppofed to have had any Longing after J<?^;z'sBa- 
ptifm ^ none of them having ever own'd it, or 
having been Baptized with it. 

2. The Gentile Converts to Chrifiianity^ refused 
to fubrait to the Jewi^ Circumcifan^ or any of 
their Law (^A^ls xv.J And therefore it is not 
to be imagin'd, that they wou'd be fond of 
any of the Baptlfms which were us'd among the 
J^ivs, 

3. Even all the Jews themfelves, no not the 
dhiefand Principal of them, neither the Pharl^ 



(27) 

fees nor Ltixvyers did fubmit to Johnh Baptifm, 
Luke vii. 30. 

4. The Ethiopian Enmch requefled Baptifm 
from Philip {Acls viii.) And it cannot be fup- 
pos'd, that the Ethiopians had more knowledge 
of John\ Baptifm^ or regard for it, than the 
Romans^ or great part of the "jews themfelves. 

5. There is no ground to fhppofe that St. 
Fete/s words, Can any Man forbid Water f &c. 
were an Anfwer to any Queflion that wasask'd 
him. The moft forcible Ajfrmation being often 
exprefs'd by v\^ay of Quejiion. 

Can any Man forbid Water f That is, No Man 
can forbid it. And for the faying. Then anfwer- 
ed Peter. There is nothing more familiar m 
the New Teftament^ than that ExprelTion when 
no Queftion at all was asked. S^^Matth. xi. 25. 
xii. 38. xvii. 4. xxii. i. Mark xi. 14. xii. 35. 
xiv. 48. Lnke vii. 40. xiv. 33 45 5' xxii. 51. 
John V. 17, 19. 

6. Granting a Queflion was ask'd, and that 
Cornelius^ as w^ell as the Ethiopian^ had deiir'd 
Baptifm^ why mull: this be conilru'd of John\ 
Baptifm ? Efpecially confidering, that Teter^ m 
that fame Sermon which Converted Cornelius 
(Ads X. 37.) told them that the Cofpel which 
he Preached unto them, was that which was 
pkblifiedj after the Baptifm which John Preached. 
What Argument was this for Cemelim to re- 
turn back again to John\ Baptifm 'f Or, if he 
had defir'd it, v/hy fliou'd we think that Peter 
v/ou'd have Comply d with him ^ and not rather 
have reprov'd him, and carry'd him beyond it, 
to the Baptifm of Chrifl : as Pad did ( Acisxix.) 

to 



( 28 ) 

to thofe who had before receiv'd the Baptifm 
of Johr? ? 

7. But as to the Compliar7ce which the Quakers 
wou'd have to John\ baptifm ^ and which they 
compare to Paidh Complyance in Circumcifing 
Timothy : I will fnew the great Difparity. 

Firfi^ The Law was more univerfally receiv'd 
than J.ohns Baptifm: For many and the Chief 
of the Jews did not receive John's Baptifm^ as 
above:obferv'd. 

Seeo-?t^iy^ The Law v/as ofmuchlojiger ftand- 
ing : John^s Baptifm was like a flajh oi Lightningy 
like the Day-Star^ which ufher'd in the Sim of 
R'ghteGiifiitf^ and then difappear'd : B\xtt\\Q Law 
coiitinii'd during thp long Mght of 7}'?^^ and 
Shadows^ many hundreds of Tears. 

Thirdly y Jchi did no Afiracle (^John x. a^i.") 
But the Z/^n? was delivered, and propagated by 
many Jg^'s of Miracles, 'Twas enjoyn'd under 
Penalty of Df^r^^ to them and their Tofterlties-^ 
whereas John\ Baptifm lafted not one Age, was 
intended only for the Men then prefent, to 
point oiit to them the Meffiah^ then already 
come, and ready to appear : And no outward 
Penalties were annexed to John^s Law , People 
were only Invited^ not CompelPd to come unto 
his Baft'fn'i: But to negled Clrcumclfwn^ was 
Beathj G^n. xvii. 14. Exod. iv. 24. 

The Preaching of John was only a Warning ^ 
let thofe take notice to it that wou'd : 

Whereas thcLaw was pronounced by theMouth 
of God Himfelf, in Thunder and Lightnings and 
out of the mid ft of the Fire^ upon Mount Si- 
itai^ in the Audience of ail the People : And 

fo 



( 29 ) 

j^ terrible was the Sight^ that MofeS faid^ I tx- 
ceedir.gly fear and qimke^ Heb. xii. 2 1 . For from 
Cod^s Bight Hand went a Fire of Law for them, 
Deut. xxxiii. 2. 

From all thefe P^eafons, we inuli: fiippofc the 
Jews to be much more Tenacious of the Law^ 
than of John^sBaPtlfm-j and to be brought -oif 
with greater difficulty fiom their Circnmci- 
fion^ which had deicended down to them all the 
way from Abraham^ 430 Years before tht Law^ 
(Gal. iii. 1 7.) than from Johnh Baptifm^ which 
was but of Yefl"erday ^ and never .recclv'd by 
the Chief of the Jercs, And therefore there 
was much more reafon for PaiiFs Complying 
with the ]ews in the Cafe of CircHmcifw^'i^ than 
in that of john^s Baft if^Tj^ fas the Quakers fup-* 
poie^ 

When Chrlft came to fulfil the Law^ he did 
it with all regard to the La-w^ (Matth. v. 17, 
18, 19.) He deft r of d it not with Violence^ all 
at once ^ but fulfilPd it Isafnrely and by degrees : 
ZJt cum honor e Mater Synagoga fepeliretnr. The 
Synagogue v/as the Mother of the Church *, and 
therefore it was fitting that Ihe fnou'd be hmfd 
with all Decency and Horour, 

This was the Reafon of all thofe Cdmvlyances 
with the ]ews^ at the heghmlng^ to wear them 
off^ by degrees, from their SuferftitiGn to the 
Law. 

Tho' in this fome might Comply too far * 
And there want not thofe who think that 
TanPs Circumcifing of Timothy ( Ads xvi. 3. ) 
was as faulty a Comflyance^ as that which he 
blam'd Fete-r (Gal. ii.) For that of F aid's is not 
Commended, in the Place where .it is men« 
tioned* And 



And now I appeal to the Reafon of Man- 
kind, whether Objedions ' thus pick'd up from 
fuch ohfcnre and uncertain Paflages, ought to over- 
balance Tlain and Tofttive Commands^ which arc 
both back'd and explain'd by the FraBife of 
the Apoflles^ and the Vniverfal Church after themf 
All which I have before Demonftrated of B^- 
ftifm. 

8. But however the Quahrs may argue from 
Taul\ Complyance with the ]ews^ the Reader 
has reafon to complain of my Complyance with 
Them : For, after all that has been faid, there 
is not one flngle Word in any Text of the 
New Teftament that doesfo much as hint at any 
fuch thing, as that Teter'^s Baptizing of Come-- 
lim^ or Vhilif% Baptizing of the Eunuch^ was in 
any fort of Complyance unto Jo/7«'s Baptifm* 
This is a perfed Figment, out of the Qiiaker^s 
own Brain, without any Ground or Founda- 
tion in the World : And therefore there was 
no need of Anfwering it at all, otherwife than 
to bid the Quakers prove their Ajfertion^ That 
thefe Baptifms were in Complyance with }ohn\ 
which they cou'd never have done. 

Whereas it is plain from the Words of the 
Text (^j4[ls XV i. 3.^ that Paulas Circumcifing 77- 
mothyj was in Complyance with the Jews: It 
is expreily fo faid, and the Reafon of it given, 
becaufe, tho' his Mother was a jewefs^ yet his 
Father was a Greek ^ and therefore, becaufe of 
the Jews which were in thofe Quarters (fays the 
Text) he Circumcifed Timothy^ that thefe J^tp^ 
might Hear and Receive him, which, otherwile, 
they wou'd not have done. Now let the Qua- 
kers lliew the like Authority, that the Baptifms 

of 



of Cornelins^ of the Emuch^ and of the CorimhU 
ans^ Ads xviii. 8. TFor that too they a^rknow- 
ledge to have been Water-baptifm^ as I will fhew 
prefently) let the Qnahrs fhew the like Au- 
thonVjil .as I have given for the Clrcumcifion 
of Timothy being in Complyance with the 
Jews^ let them ihew the like, I fay, that 
the forefaid Baptifms were in Comflyance with 
Johns^ and then they will have fomething to fay. 
But till then, this Excufe^ or Vm-cff of theirs, 
is nothing elfe but a hopeless Shift of a defprate 
Cmfe^ to fuppofe, againll all fenfe, that thefe 
Gentiles {Romans^ Ethiopans^ and Corinthians) de-^ 
fir'd John\ Baptifm^ who rejeded all the Laws and 
CMJioms of the JVn^J". 



SECT. VII. 

The Quakers Mafter-Obje^ion from i Co^' 
i. 14. J thmk GO D that I Baptized none 
of jou^ hut Crifpus and Gaius. And 
ver. 17. For Chrijl fent ms not to Baptize^ 
but to Breach the GofpeL 

FRom this PaiTage they argue, That Water- 
haptifm was not commanded by Chrifi^ be-^ 
caufe here St. Paul fays. That he was not fent 
to Baptiz,e ; and that he thanks God, that he 
baptiz^ed ^o few of them. But, 

In Anfwer to this, I Vv'ill nril of all premiie. 
That a bare Ohje^iion^ without feme Proof on 
the other fide, does neither jultifie their Caufe, 
nor overthrow ours : For when a thing is Pro- 
ved Ajfrmatively^ it cannot be overthrown by 
Negative Difficulties ;tyhich may be Objeded. 

You 



(30 

You mufl: diflblve the Troofs which are broughf: 
to iiipport it : Nothing elfe will do. 

For what Trmh is there fb evident in the 
World, againfl which no Objedion can be 
rais'd i" 

Even the Being of a God has been difputed 
againft by thefe fort of Arguments j that is, 
by railing ObjeFtions^ and ftarting Difficulties^' 
which may not ealily be Anfwer'd i But while 
thofe Demonftrative Arguments, which Prove a 
Cod^ remain unfhaken, a thoufand Difficulties are 
iio Difproof, 

And fo, while the Comtnand of Chrifi^ and 
the PraHife of his Afojlles^ and of all the ChrU 
ftian World^ in purfuance of that Command, are 
clearly Proved, no Difficulty from an obfcure 
Text, can ihake fuch a Foundation. 

But I lay down this, only as a general Rule ; 
becaufe this Method is fo much made ufe of 
by the Qnahrs (^and others) who never think 
of Anfwering plain Proofs ^ but by railing a 
great Duft of ObjeEHons^ wou'd bury and hid& 
what they cannot Difprove. 

i fay, that I only mind them at prefent, of 
this fallacious Artifice ^ for I have no ufe for 
it as to thefe Texts objeded, to which a very 
plain and eafie Anfwer can be given. And, 

Firfi^ I would obferve, how the Quakers can 
underfland the Word Baptiae to mean Water- 
haptifm^ or ?io Water-baftifm^ jult as the Texts 
feem to favour their caufe, or otherwife. 

For there is no mention of Water in either 
of the Texts objeded, only the Ungle word 
Baptiz^e, And why then mult they conltrue 

thefe 



( ?? ) 

there two Texts only, of all the reft in the 
New Tefiamer/ty to mean Water-haftlfm ? Why? 
but only to ftrain an Objedion out of them a- 
gainfl Water-haftifm ? 

But will they let the Word BafttT^e iignifie 
Water-haptifm^ in Other places, as well as in 
thefe? 

They cannot refufe it with any fhew or co- 
lour of Reafon. They mufl not refufe it iii 
ABs xviii.8. where the Baftiz^tng oiCrifin-s (men- 
tion'din the firft of the T^jArr/ objected J is re- 
corded. And there, it is not only faid of Cnf- 
fiu^ that he was baptlz^ed^ but that many of the 
Corinthians hearings believed^ and were haptiz^ed. 
By which, the .Quakers cannot deny Water- 
baptlfm to be meant, fince they conftrue it fo, 
I Cor, i. 14. 

Secondly^ We may further obferve, that in. 
the Text, AEis xviii. 8. Crifim is only faid. to 
have believed^ which was thought fufficient to' 
infer, that he was baptl:^ed ^ which cou'd not 
be,unlefs all that believed^ were baplz^ed : Which, 
no doubt, was the Cafe, as it is written, jitis 
xiii. 48. As many as were ordained to Eternal Life^ 
believed^ And (Ch. ii. 41.) They that received 
the Word^ were baptiz^ed. And (V. 47.) The 
Lord added to the Church daily fnch as jhonld he 
faved. 

So that this is the Climax or Scale of Reti^ 
gion. As many as are ordained to Eternal Life 
^O believe : And they that believe^ ^YQbaptiz.ed: 
And they that are bapiz^ed^ are added to the 
Chnrchs 

D And 



( ?4) 

And to ihew this receiv'd Notion, That who- 
ever did believe was baftiT^eJl^ when Vad met 
fome Difclfles who had not heard of the Holy 
Ghoft^ Ads xix. 3. he did not ask them whe- 
ther they had been ba^tiiLed^ or not ? He took 
that for granted, fince they believed. But he 
asks, Vmo what were ye baftiz^ed <' Suppofing that 
they had been bapizxd. 

Thirdly^ Here then this OhjeBion of the Qua- 
hcrs^ has turn'd into an invincible ArgHment a- 
gainft them. 

Xhey have, by this, yielded the whole Caufe : 
For if the Baftifm^ i Cor. i. 14. be Water- 
baptifm^ then that Baptifm^ Ads xviii. 8. mult 
be the fame : And^ confequently all the other 
Baftifms^ mentioned 'in the AEis^ are, as thefe, 
Water-baftifms alfo. 

But, befides the Qnahrs Confeflion (for they 
are unconflant and may change their Minds) 
the thing fhews it felf, that the Baptifm men- 
tion'd, I Cor/\. 14. was IVater-baptifm -^ becaufe 
Tanl there thanks God that he baptiz^ed none 
of them bm Crifpus and Gaius. Wou'd the A- 
poftle thank God that he had baptized fo/^rr, 
with the Holy Ghoft f Or wou'd he repent of 
baptizing with the Holy Ghoft? Therefore it 
Biuft be the Water-baptifm which was here 
fpoke of. 

Fourthly^ But now, what is the Reafon, that 
he was glad he had baptiz,ed fo few with Water- 
haptifm ? And he gives the Reafon, in the very 
next words. (V. 15.) Left any fion^d fay^ that 
I had baptinied in mine own Name, What was^ 

the. 



( ?5 ) 

the occafion of this Fear ? It is told from V. lOo 
That there were great Divifwns and Com cnt ions 
among thefe Corinthians^ and that thefe were 
grounded upon the Emulations that arofe a- 
mong them, in behalf of their feveral Teachers. 
One was for Faul^ another for y^polios^ others 
for Cephas^ and others for Chrift, 

This wou'd feem, as if the Chriflian Religion 
had been contradictory to it felf : 

As if Chrifl^ and Cephas^ and Paul^ and u^pol^ 
los had fet up againft one another : 

As if they had not all taught the fame De- 
fine : 

As if each had preach'd up himfdf^ and not 
Chrift : 

And had haftized Difciples, each in his own 
Name^ and not in Chrift' s ; and had begot Fol- 
lowers to himfelf^ and not to Chrift, 

To remove this fo horrible a Scandal, St. 
Taid argues with great zeal, (V. 13.) Is C/3rift 
divided f (lays he J Was Paul Crucified for yon <* 
Or were ye haptiz,ed in the Name of Paul ? I thank 
God^ that I baptiz^ed none of yon hut Crifpus and 
Gains ^ left any (ho^ld fay^ That I had baptizjd in 
mine own Name. 

There needs no Application of this, the 
Words of the Apoftle are themfelves fo plain. 

He did not thank God, that they had not 
been haftiz.ed'j but that He had not done it. 

And this, not for any flight to Water-haptifm-^ 
but to obviate the Objedion of his hapti'^ing 'm 
his own Name, 

Fifthp^ By the way, this is a ftrong Argu- 
ment for Water^baptifm : Becaufe the Inward 

D 2 Baptifm 



Baptifmof the5p/r/>,cometh not with Obfermtion 
and Shew^ but is ir/rkV^ us^Lnke xvii.20,21 . Nor is 
it done in any Body's Name^ it is an inward O- 
peration upon the Heart, 

But thQ outward Baptlfm is always done in fbme 
Name or other ^ in his iV^^T^^ whofe Difci^le you 
are thereby made and Admitted. 

Therefore it mult, of neceflity, be xhQ out- 
ward Bapifm^ of which St. Paul here Ipeaks •, 
becaufe ijc was outwardly Adminiftred, in fuch an 
outward Name. And he makes this an Argu- 
ment that he had not made Difiiples to himfelf ^hut 
to Chrifi-^ becaufe he did not ^^pf/;2:e them in his 
own Name^ hwtmChrift'^S, 

Now this had been no Argumem^ but perfed 
Banter^ if there had been no outward Baptifm^ 
that the People cou'd have both feen and heard. 
How otherwile cou'd they tell in what Name^ 
or no Name they were baptlz^ed^ if all was Inward 
and Invifible ? 

But I need not prove what the Quahrs grant 
and contend for,that all this was meant of Water- 
baptifm ^ becaufe otherwife their whole Objedli- 
on, from this place, does fall. 

VI. But they wou'd infer as if no great flrefs 
were laid upon it ^ becaufe that few were fo bap^ 
tized. 

I Anfwer, That there is nothing in the Text 
which does infer, that few of thefe Corinthians 
were baptiz^ed. 

St. Paul only thanks God, that he himfelfhad 
not done it, except to a fewj for the Reafons 
before given : But^(^i xviii. 8. itisfaid, That 

bciides 



( ?7 ) , , 

befldes Chiffus, whom Pad \nmm hapttz^ed, 
MANY of the Corinthians were hafu^ed, 

Nav, they were all baptlz^ed, as many as be^ 
lieved as before is prov'd. And, in this very 
place, St. Pad taking it for granted, that all 
xvho believed, wcvt baptized, which I have alrea- 
dy obferv'd from his Qiieftion to certam Vijci- 
pies. Ads xix. 3. not whether they were bapt,^ 
z.ed, hwt unto what, i.e. In what Name, thty ^^a 
been baptised? So here, i Cor. 1. 13. He does 
not make the Queftion, whether they had been 
baptlz^ed? That he takes for granted. But^^ 
what Name, were ye baptiz,ed ? Which fiippoles, 
not only that all were baptiz,ed, but likewife that 
all who were bapt:Led, were baptized m lome 
oHtxvard Naym-, and therefore that it was the 
Outward, i. e. Water-baptifm, 

VII. But the fecond Text objeded, T. 17. is 
yet to be accounted for -, where St. Pad fays, 
Chrift [em me not to Baptiz^e, but to Preach the 
GofpeL This he faid in juftification of hrnifeit 
for having baptized fo few in that place j tor 
which he blefTes God, becaufe, as it happened, 
it prov'd a great juftification of his not baptizmg 
in his own Name. 

But then, on the other hand, here wou d 
feem to be a Negled in him of his Duty : For it 
it was his Duty to have baptized them all, and 
he baptized but a few, here was a great Neg- 
led. 

In Anfwer to this, we find, that there was no 
Negled in not baptizing them, for that, not a 
few, but many of the Corinthians were baptized^ 
Ad:s xviii. 8. that is, as many as believed, as be- 
fore is fhewn. D 3 ^^^ 



( ?8 ) 

But then who was it that haptiz.edth.ok many ? 
For St.Taidbaftiz.ed but 3. few, 

I Anfvcer, The Apoftle employ'd Others, nil: 
derhim, to Baft I z,e. 

And he vindicates this, by faying, That he 
was notfent to BaptUe^ i. e, principally and chiefly ; 
that was not the chief ip^irt of his Commiflion: 
But the greater and more difficult pa^rt was that 
of Preachings to Difpute with, Perfwade and Con- 
vert the Heathen World. To this, great Parts^ 
and Conra^e^ and Miracidom Gifts were necefla- 
ry : But to Adminifter the outward Form of Ba- 
ptifm to thofe who were Converted^ had no Diffi- 
culty in it ^ required no great Parts^ or Endow- 
rnents^ only a lawful Commiffion to Execute it. 

And it wou'd have taken up too much of the 
Apofiles time, it was impollible for them to 
have baptiz-ed^ with their own Hands, thofe valt 
Multitudes whom they Converted. Chrifl-iamty, 
had reach'd to all Quarters of the then known 
World, as far almoft, as at this Day, before 
the Jpoftles left the World. And cou'd Twelve 
Men Baptize the whole World <' Their Progrefs 
was not the leafl of their Miracles : The Bread 
of Life multiply'd faller, in their Diftribution of 
it, than the Loaves by our SAVIOUR'^ Break- 
ir,g of them. St. Peter Converted about Three 
7hoiifaiid at one Sermon, ABs ii. 41. And at 
another thne about Five Thoufand^ Ch. iv. 4. 
AMtitudes both of Aden and Women ^ Ch. V. 14. 
Many more than the Ai^oftles cou'd have coun- 
ted-^ much more than they cow^d h^iv^baptiz^ed-^ 
for which if they had ftay'd, they had made 
{lender Progrefs. No. The Apofiles were fent, 
as loud Heraulds^ to Proclaim to all the Earth, 

to 



( 39) 

to run fvviftly, and gather much People • and 
not to flay (they cou'd not flay) for the ktpti- 
z.ing with their own Hands, all that they Con- 
verted : They left that to others, whom they 
had ordain'd to Adrainifler it. Yet not fo, 
as to exclude themfelves ^ but they themfelves 
did Baptlx^e^ where they faw occaiion, as St. 
Paid here did BA?TIZE Crlfpus ^nd Gams ^ and 
the Houfe of Stefhana^^ fome of the Principal 
of the Corinthians, Not that he was obliged to 
have done it himfelf, having others to whom 
he might have left it : For he was viot fe?2t^ that 
is, put under the Necejfity to Baptiz.e with his 
own Hands, but to Preachy to Convert others, 
that was his principal Province, and which he 
was not to negled, upon the account of bapti- 
xing^ which others could do as well as he. 

But if you will fo underfland the Words of 
his not being fmt^ i. c. that it was not within 
his Commi^ion^ that he was not Impower^d by 
Chrifi^ to Baptiz^e^ then it w^ou'd have been a 
Sin^ and great Prepimption in him, to have b^.p' 
tiz.ed any body. 

Nay more. This Text, thus underHood, is 
flatly contradidory to Matth. xxviii. 19. wliich 
fays, Goy Baptize : And this fays, / am not fmt 
to Baptiz,e, 

Thefe are contradidory, if by, / am not fent^ 
be underflood^ I have not Power or Commijjion to 
Baptiz^e, 

But by, / am not fent^ no more is meant in 
this Text^ than that baptizA-ng is not the chief or 
principal part of my Commijjion. As if a Gene- 
ral were accufed for Muftering and Lifting Men 
in his own Name^ and not in the Kin£l^ and 

D 4 he 



(4o) 

he Ihou'd fay, in Vindication of himfelf, that 
he had never lifted any, except fuch and fuch 
Officers ^ for that he was not fern to Mnfter^ or 
J^rill Men, or to Exercife Troop or Regiments^ 
but to Command the Army : Wou'd it follow 
from hence, that he had not Power to Exercife 
a Troop or a Regiment ^ or that it was not with- 
in his Cofnmijjion ? Or if a DoHor of Thyftck 
fliou'd fay, that it was not his Part to com- 
fomid Medicines^ and make up Drugs (that was 
the Apothecary^ Bufinefs) but to give Prefcri- 
ftions ^ won'd any Man infer fronvthis^ that he 
might not Comfoimd his own Medicines if he 
j>leas'd ? 

Or if (to come nearer) a Profejfor of Divinity^ 
or a Biftjop^ fhou'd fay. That he was not fent to 
Tej^ch School y this wou'd not imply that he 
rnight not Keep School ^ nay, he ought, if there 
were no others to do it : So the Apoftle of the 
Gentiles was not fent to fpend his Time in Ba- 
piz,ing^ Vifiting the Slc\^ or Other Parts of his 
Duty (which others might perform) fo as to 
hinder his great Work in Converting of the 
C entiles : All of whom he cou'd not Baptiz.e^ nor 
Vifit all their Sick : Yet both thefe were within 
liis Commiffwn^ and he might and did Execute 
them where he faw occafion. As if all the Sick 
in London fhou'd expeS; to be Flfited by the Bi- 
Ihop of London ^ and all the Children lliou'd be 
brought to be baptised by him ^ he might well 
fay, That he was noty^;?r to Baptize^ or to nft 
their Sick:^ but to look after his Epifcopd Fun- 
dion : And fend them for thefe Offi^es^ to o- 
thers, under him : and yet this wou'd no ways 
imply^ that thefe Offices w^re not within th^ 

}:. : ^ ^ ■ ' ' fplfcopal 



(41 ) 

Epifcopd Commiflion ; or that he was not ferit: 
both to Baptize^ and to Fi/tt the Sick : But only 
that he was not fent prmcipally and chiefly to Ba- 
ptiz,e^ or to f^iflt the Sick. 

And as to that Phrafe of being y^/;^ ; we find 
it us'd in this lame fcnfe, to mean only being 
chiefly and principally fcnt. Thus, Gen, xlv. 8. 
Jofeph faid to his Brethren. It was not yon that 
fent me hither^ hut God. It was certainly his 
Brethren who fent him, for they fold him into 
Egypt : But it was not They,pn;7c/p^//y and chiefly y 
but Gody who had other and extraordinary Ends 
in it. 

Adam was not deceived (fays the Apoftle, 

I Tim. ii. 14.) but the Woman being deceived^ was 

in the Tranfgrejjion. Adam was deceived^ and 

fell as well as the Womm ^ but the meaning is, he 

was not frfl., or priiicipally deceived. 

Again. As for you who Hick fo clofe to the 
Letter (when it feemeth to ferve your turn) Go 
ye and learn what that meaneth^ I WILL HAVE 
MERCY AND NOT SACRIFICE, MattL 
ix. 13. 

By which it cannot be underflood, that God 
did not XQ(]\\irt Sacrifice '^ for he commanded it 
upon Pain of Death. Yet he fays, {Jer, vii. 22.) 
Ifpake net unto your Father s^ nor commanded them 

" concerning Burnt -Offerings^ or Sacrifices : But 

this thi'ng Commanded I them^faying^ Obey my Voice ^ 
h.Q. according as it is written (\ Sam. xv. 22.) 
7"(? obey is better than Sacrifice. 

By all which cannot be meant, that God did 
not Command the Jews concerning Burnt -Offe- 
rings and Sacrifices (for we know how particu- 
larly they were commanded) but that the out- 
ward 



( 42 ) 

ward Sacrifice was not the chief and p'incifd part 
of the Command ^ which rcfpcded chiefiy the 
inward Sacrifice and Circumcifion of the Heart, 

Which when they negleded, and lean'd whol- 
ly to the Omward^ then God detefts their Obla- 
tions^ Ifa. i. 14. To^r new Moons^ and your ap- 
pointed Feafts my Sod hateth^ I am weary to bear 
them. And he fays, V. 12. Who hath required 
this at your Hand ? 

It was certainly God who had requir'^d all thele 
things at their hands ^ but thefe outward Per- 
formances (tho' the NegleR or Abufe of them 
was punifhed with Beath^ yet they were not the 
chief and principal part of the Command, being 
intended chiefy for the fake of the Inward and 
Spiritual Part ; From which when they were fe- 
parated, they were (like the Body^ when the 
Sod is gone) a dead and a loathfome CARCASS 
of Religion : And which God is therefore faid, 
not to have commanded, becaufe he did not 
Command them vv ithout the other : As he made 
not the Body without the Sod ^ yet he made the 
Body as well as the Sod, 

VIII. And as there is Sod and Body in Afan^ 
fo (while Man is in the Body) there mull be a 
Sod and Body of Religion \ that is, an outward and 
an inward WORSHIP, with our Bodies as well 
as our Sods, 

And as the Separation of Soul and Body in 
Man,^ is called T)eath ^ fo is the Separation of 
the outward and the mward Part of Religion^ the 
Death and DeftruUlon of Religion, 

The outward is the Cask^ and the Inward is the 
Wine, The Cask is vto Pari of the Wine 3 but if ^ 

you 



(4? ) 

you break the Casl^ you lofe the Wine, And as 
certainly, whoever deltroys the outward Inlli- 
tutions of Religio'/jj lofe the inward Parts of it 
too. 

As is fadly experienc'd in the Quakers^ who, 
having thrown off the outward Bapifm^ and the 
other Sacrament of ChrijTs Death^ have, there- 
by, loft the inward thing fignify'd, which is, 
the PERSONAL Chrlft^ as Exifting without all 
other Men^ and having fo Sujfer'^d^ Rofe^ Afcen- 
ded^ and now, and for ever, Sitteth in Heaven^ 
in his-true proper Human Nature^ WITHOUT 
all other Men. This the Quakers will not own 
(except fome of the New Separation) and this 
they have loft, by their Negled of thofe out"- 
ward Sacraments^ which Chrift appointed for this 
very End ( among others ) that is, as Remem- 
brances of his Death : For it had been morally 
impofiible for Men, who had confia-ntly and with 
due Reverence^ attended thefe holy Sacraments of 
Baptfm and the Lord^s Supprr^ ever to have for^ 
got his Death^ fo lively reprefented before their 
Eyes, and into which they were baptized ^ or 
to have turn'd all into ameer ^//fg-o/j,'perform'd 
within every Man's Breaft^ as thefe Qjiakers have 
done. 

But the Enemy has perfwaded them to break 
the Cask^ and deftroy the Body of Religion ^ 
whereby the IVine is fpilt, and the Soul of Reli- 
gion is lied from them : And by negleding the 
outward Part^ they have loft the whole Inward^ 
and Truth of Religion ^ which is a true Faith in 
the OUTWARD ar//?, and in the SatisfaBion 
made for our Sins^ by his Blood OUTWARDLY 
^nd-^ and in his Intercejfwn^ in our Nature^ as our 



Hi^^ 



(44) 

High'Vrlefl^ at his Fathers Right Hand, mw^ in 
Henven ; into which Holy of Holies^ He has car- 
ry'd his own Blood of Expiation^ once offer'd up- 
on the Crofs^ and prefims it, for ever^ as the A- 
tonement and full SatisfaElion for the Sins of the 
whole World .J butapply'd' only by truQ Faith and 
Repentance^ thereby, becomes fully EfFedual to 
the Sanation of every Faithful Fenitent, 
■ This is the only true Chriftian Faith : And 
from this the Quakers have totally fallen*, and 
that chiefly, by their Mad throwing off* the 
OUTWARD Guards^ Prefervatives^ Fences^ Sa^ 
erajnents^ and Fledges of Religion. And thole 
OUT^M AKD Means ^Gr^rf,"^ which ChriBhd^ 
commanded, and given us as the only OUT- 
WARD GROUNDS for our Hope of Glory, For 
how can that Man get to Heaven^ who will not 
go the way that Chrifl has appointed ^ who came 
down from Heaven^ on purpofe to Jhew and lead 
us the way thither ^ yet we will be wifer than 
he, find fault with his Infiitmions^ as being too 
much upon the Ontward ^ and think that we can 
and may Spiritnaliz^e them finer ^ and make the 
v^^'dy jhorter than he has done. 

IX. But to return, if the Qjiahrs cou'd find 
fuch Texts concerning Baptifm^ as I have fhewn 
above concerning Sacrifices^ as if it were faid. 
That God^idi not command Baptifin ^ that he 
hated it^ and was weary to hear it^ that he would 
not have it^ &c. If fuch Texts cou'd be found. 
How wou'd the Quakers triumph ! Who wou'd 
be able to fland before them ! And yet, if fuch 
were found, they wou'd prove no more againft 
the outward BAPTISM, ^than they did againft 

the 



(45) 

the ^p/W/^^-^ SACRIFICES, /. e. That if any re- 
garded nothing elfe in Bapifm^ than the out- 
rvardWafljlng^ it wou'd be as hateful to God, as 
the Jewtfli Sacrifices^ when they regarded nothing 
more in them but the Outward. 

And it may be truly faid, That God did not 
Command either fuch Sacrifices^ or fuch a B^if- 
tifrn ^ becaufe he commanded not the outward a- 
lone, but with refped unto, and chiefly for the 
lake of the Inward, 

And, therefore, as all thefe, and other the 
like Expreflions in the Old Teftament did not at 
all tend to the Abolition^ only to the Re^ifica- 
tion of the Legal Sacrifices : So, much lefs, can 
that lingle ExprefTion, i. Cor. i. 17. of PauPs 
faying (upon the occaiion, and in the fQak a- 
bovemention'd) that he was not fent to Baftiz.ey 
hut to Preach ; much lefs can this infer the Aho^ 
lit ion of Baftifm ^ being as politively comman- 
ded^ as Sacrifices were under the Law^ and as 
certainly pr^^/W by the Apoflies^ as the Sacrifices 
were by the LeviticalPriefis, 

X. Now fuppofe that I fhould deny, that 
OUTWARD Sacrifices -were ever commanded -.^ 
or, that the Jews did ever fraBife them : And 
ihou'd Interpret all that is laid of Sacrifices^ 
only of the Inward^ as the Quakers do oiBaftifm ; 
and I Ihou'd produce the Texts above-quoted 
to prove that God did not command Sacrifices^ 
which are much more poiitive than that finds 
one which is flrain'd againfl Baptifm : I fay, fup- 
pofe that I Ihou'd be fo Extravagant as to fet 
up fuch a Notion, what Method (except that 
of Bedlam^ which, in that Cafe, wou'd be moft 

proper J 



(46) 

proper J cou'd be taken to convince me ? And 
fuppofe I fiiouM gain as many Profelytes as G, Fox 
has done : And we fhou'd boalt our Nptmhers^ 
and Light within^ &c. wou'd not this following 
Method be taken with us ? 

ifiy To fee how Sacrifices are adually us'd 
mw in thofe Parts of the World where they do 
Sacrifice, And being convinc d that thefe do 
ufe opit-ward Sacrifices^ and underftand the firft 
Command to Sacrifice^ in that fenfe, to in- 
quire 

2dly^ Whether they did not receive this from 
their Fathers^ fo upward, to the firft Inftitution ? 
And is not this the fureft Rule to find out the 
meaning of t\\Q firft Comma?id ? viz. How it was 
Mnderftood and praBis'd by thofe to whom the 
Command was firft given ^ and from them, 
through all Ages lince. Upon all which Topich^ 
the prefent Water-baptifm^ now us'd, may be as 
much demonftrated to be the fame which was 
fraBis'd by the Apoftles^ and confoqi^ently, which 
was commanded by Chrift^ as the oktward Sacrl^* 
fices can be fhewn to have been, at firft, comman" 
ded to thQ Jewsj and pr^^//^ by them. 

XL And as for that precarious Plea, before 
confuted, of the Baptifm which the Ajoftles pra- 
dis'd, being only a Complyance with the Jews ; 
there is more Pretence to fay, that the Jewijh 
Sacrifices were in Complyance with the Heathen 
Sacrifices^ which were long before the Leviticd 
Law, 

I fay, there is more Pretence for this, but not 
more Trmh, More Pretence^ becaule it has been 
advanced of late, by Men of greater Figure than 



( 47 ) 

J^akers^ That the Leviticd Sacrifices were com- 
manded by God, in Complyance with the Gemik 
Sacrifices, which were before ufed. 

But this is a Subject: by it felf. I now only fhew 
the fakers, that there is more ground to fpiri- 
tfializ^e away Sacrifices from the Letter, than 
Baftifm ', more Pretence for it from Texts of Scri- 
pure, and from fbme odd Opinions of fome Lear- 
ned Men. 

And if the Denial of OUTWARD Sacrifices 
wou'd be counted fas the like of Baptifm v/as, 
when firslr ftarted J to be nothing fhort of Mad^ 
nefs, the continuance of that DifiraBion for 45 
Years together (as in the Cafe of Baftifm) might 
make it more familiar to us, but would abate 
nothing of the Vnreafonahlenefs, 

XII. I believe the Reader, by this time, can- 
not but think that I have taken too much need- 
lefs Pains, in Anfwer to that Objedion of St. 
P^///'s faying that he was not fent to Baftiz^e^ 
but to Preach : But I fpeak to a fort of Men, 
who are us'd to Repetitions, and will not take a 
Hint (unlefs it be on their fide) and therefore I 
enlarge more than I wou'd do, if I were writ- 
ing to any others. But I think I have laid e- 
nough, even to them, to Ihew, that the Mea- 
ning of the Apoftle in this Yext, was only to pre- 
fer the Office of Preaching, before that of Bap^ 
tizSng, But I muft withal defire them to take 
notice, that the Preaching, that is, PiMifinng of 
the Gofpel^ at firft to Heathens, was a very diffe- 
rent thing, and of much greater JSfecelfity, than 
thofe fct Difcourfes, which we now call Preaching 
in Chriflian Auditories. 

XIII. Le^ 



( 48 ) 

XIII. Let me (to conclude) add one Argu- 
ment more, from this Text, i Cor.i. I7. why 
that Bapifm^ mention'd Matth, xxviii. 19. can- 
not be meant of the Bapifm with the Holy Ghofl. 
Becaufe if when Chrifl fent his Afo files to Baf-» 
tiz^e^ the meaning was fas the Quakers wou'd 
have itj to Baftiz.e with the Holy Ghofi ^ then 
the Apollle Paul faid in this Text^ i Cor. i. 17. 
That he was not fer^t to Baptize with the Holy 
Ghofi, Which fenfe, lince the fakers will not 
own, they cannot reconcile thefe Texts^ with- 
out confeffing^That that Tcxt^ Matth. xxviii. 19. 
was not meant ^of the Bapifm with the Holy 
Ohofi^ and then it mull be meant of the Water- 
haftifm. 



SECT. VIIL 

OhjeSiion from iPetiii. 21. 

THE Words oftheT^xf are thefe. Thelih 
Figure ^hereunto (i, e. the Ark) even Bap-- 
tifm^ doth alfo hoW fave us (not the putting away of 
the filth of the Flejhy but the Anfwer of a Good. 
Confidence towards Goc[) by the RefarreBion of Jefus 
Chrifl. 

From whence the Quakers argue thus : That 
Baptifm doth not conlift in the ontward Wafhing^ 
but the inward. 

And ^x^ far they argue right. That the inward 
is the chief and principal ^rt \ and therefore, 
that if any regard only the omward Wajhlng of 
the Skin^ m Baptifm^ they are indeed fruftrated 

of 



( 49 ) 

ofthe whole Benefit of it, which is altogether 

Spiritual. 

' And it has been obferv'd SeB, VII. latter 
part of Nnmh. vii. That if only the omward 
Part ofthe Sacrifices^ or CircHmcifior?^ and other 
Infiitutions under the Law^ were regarded, they 
were hateful to God^ and he rejeBed them , tho', 
at the fame time, he commanded the Perfor- 
mance of them, under the Penalty of Death. 

Thus it is in the Iriftitmio'fjs of the GofpeL 
The Inward and Sfiritual Part is the chief -^ and 
for the fake of Vv^hich only, the Outward is com- 
manded •• But this makes the Outward necellary, 
indeed of throwing it ofF^ becaufe fas it was 
undet the Lovp) the Outward was ordained as a 
Means whereby we are made Partakers of the 
Inward: And therefore, if w^e ncgled and de- 
Ipife t\it Outward^ when w^e may have it, we 
have no Promife in the Goffel to Intitle us to 
the Inward : As he that negkds the Meatis^ has 
no Reafbn to exped the End. It is true, a Mi- 
racle may do it ^ but it is Vrefumpion^ and Tern- 
ftin^ of God^ to negled the Ontward Means of 
Go^s Appointment, in expedation of his Mira- 
culm Interpofition, againft the Method which he 
has commanded. As if frovoUng of God^ did 
Intitle us the more to his TroteBion ! Or, as 
if we were Wifer than He^ to mend and alter his 
Infiitmonsj and difpenfe with them, at our Plea- 
fare! 

Here let it be minded, that the Ark is put on- 
ly as a Type of Baptifm : Therefore Bapifm is the 
more worthy ^ and more neceffiary. And to neg- 
kd Baptifm^ is to venture fwimming in the De^ 
liige^ without the ^ry^, 

E % E G T. 



(50 

SECT. IX. 

The Quaker^Ohjectionfrom^ Eph. iv. 5. 

I. rj-iHE Words of the Text are thefe. One 
1 Lord^ one Faith^ one Ba^tifm-^ whence 
the Qitahrs argue thus. That Water-ha^tifm 
is one Bapifm^ and the Baftifm with the Holy 
Chofi^ is another Bapifm ^ becaufe the one is the 
Outward^ and the other the Inward Baptifm; 
and omward and inward are two Things : There- 
fore that thefe mull be two Baptifms : which, 
they fay, is contrary to this Text^ that fays, the 
Chrifiians have but ONE Bapifm^ as they have 
but ONE Lord^ and ONE Faith. 

II. I Anfwer. Outward and Inward are two 
Things ; but yet they hinder not the Vnity of 
that which is composed of Both, Thus Sod and 
Body are two Things, and of Natures the moft 
different of any two Things in the World ^ 
yet they hinder not the Vnity of the Man^ who 
is composed of Both. Nay, it is the Comfofi- 
tion of thefe Two that makes up the One MAN ^ 
iflicmuch, that when thefe Two are Divided^ 
the MAN is no more ^ for it is nothing elfe 
which we call JDeath^ but the Separation of Soul 
and Body. 

And fas before fliewn, SeB. VII. A^//w. VIII J 
while there is Soul and Body in Man^ there mult 
be a 5o/// and ^(?^ of Religion^ that is, an O///-- 
'^ard and an /^ir^^r^ Part of Religion : And if we 

deltroy 



(50 

deftroy the Outward^ we fhall lofe the I?ixt>ard y 
becaufe the Outward was defign'd for the Safety 
and Prefervation of the Inward, 

It is true, that the Inward is the Chief and 
Trincifal Part, as of Man^ fo of his Religion : 
But this does not infer, that the Outward is not 
likewife neceflary. We are commanded, Rom, 
xii. I . to Prefe?2t our Bodies a living Sacrifice^ 
and this is call'd our Reafonahle Service, For, 
Is it not Reafonahle, that, lince our Bodies are 
C'^^^'s Creatures, as well as our 5<?/^/j, He fhould 
have the Adoration and Service of our Bodies^ as 
well asofour5o;//j? 

There is no Outward or TiMic'k WORSHIP 
but by our Bodies ; we cannot otherwlfe exprefs 
the INWARD Devotion and Adoration of our 
Minds, 

And this is fo Nat^iral^ that whoever has a 
due Reverence and Awe of the Divine Majefty^ 
cannot help to Exprefs it Omwardly^ by the A- 
deration of his Body^ in his Approaches to God^ 
even tho' in Private, As our Bleffed Saviour^ 
in His Agohy^ fell p-oftrate upon His Face to 
the Earth. 

And whoever deny the Omward JVorfiip to 
God^ or perform it flovenly^ ^nd carelejly^ it is a 
full Demonfcration that they have no Tntesnid 
Real Devotion^ or J^fi Affrehenfan of the Al-- 
mighty. 

Therefore the OHtwardVaxt of Religion muftg 
by no means, be let go, becaufe the Inward cer- 
tainly dies, when the Outward is gone. 

But theO/^fTP^r^and the Liward WORSHIP 
of GWare not Two Worlhips, but only Two 
Parts of the fame Worlhip. As Sod and Body 

E 2 m"e 



( 52 ) 

are not Tm Men^ but Two Tarts of the fame 
Man ^ fo the Adoration of this One Man, Out' 
war My in his Body^ and Inwardly in his 5o///, is not 
Two Worfhips^ but Two P^r^^ of the S x\ M E 
Worjhif, 

III. There is but one Faith^ yet this Faith con- 
lifts of feveral Tarts, There is a F^/Y^ in God^ 
of which the Heathens do partake : There is a 
F^/>^ in C/7r//?v which denominates Men Chri- 
ftians : Yet thefc are not Two Faiths in a C/?r/- 
ftian^ but Two P/?;tJ of the SAME Faith. There 
is likewife a ivz/V/? in the Tromifes of the G'^/pf/ ^ 
and that what is therein Commanded^ is from 
God : And there are Degrees of this Faith^ of 
which one Chriftian does partake more than 
another. And yet to Chriftians there is but One 
Faith. 

The Belief of a God^ and of Chrift^ are Two 
Fdths or Beliefs^ becaufe many do Believe a God^ 
who do not Believe in Chrifi : Yet, in a Chriftian 
they are not Two F^/r^but One Faith ^ becaufe 
the one^ that is, the Kt/r/? in Chrifl^ dOes fuppofe 
the other ^ that is, the Belief oi a C?^^^ it only 
\v^^<a'j to it, and Bmlds upon it. And this makes 
them no m^ore Two Faiths^ than building an 
Houfe a Story higher makes it Two Houfes. 

IV. There is but One Lord^ that is Chrift ^ 
yet He confifts of an Outward and an Inward 
Part, of Body and Soul. Nay more, of both the 
Divine and Human Natures. I might urge the 
different Terfons in the One Divine Nature , but 
this will be no Argument to the Quakers^ who 
Deny it. But they Deny not (Teemingly at 

leaft) 



leaft) the Dhimty of Chnfi; and therefore, as 
^sLord is but 0.e, tho' confifting of fevera 
TJes; and His Fa'th and ]Vorjlnp but 0«., tho' 
confifting of feveralP<«^-, why may not His 
£7pr!fm be likewife One, tho' confifting oi an 
Outward and an Imvard Part "? 

V There was an Outward and an /A2TP/?r^ CIR- 
CUMCISION, as wellasanOA/w^r^and Inward 
BAPTISM^ yet no Man will fay, that ttiere 
were Two CircHmcifions under the Lm, As lit- 
tle Reafonis there to fay, That there are Two 
Bamfms under the GofpL See what is before faid, 
5i.VII. Nunuy., and XI, of theftronger P^^^^ 
fumptions to deny the Ontward^KCKiVi^^^ 
under the Z^TP, than the 0./mw^ BAPTISM un- 
der the Gcffd. 

VI. Let mc add, that Circumcifion was dif- 
continu^d 40 Years in the Wildernefs CM^> v.5.; 
yet this was made no Argument agaialc the Ke. 
viving and Continuance of it afterwards. 

But Bam[m has not been difcontinu'di?;?^ Tear^ 
nor at all in the Chrl^im Churchy fince its hrit 
Inftitution by C^n/?. . 

If the Qmhrs cou'd find fuch a Bifconttnumce 
of Ba^tifm^ as there was of Clrcmnciiion^ they 
wou'd make great Advantage of it ^ tho it 
cou'd be no more an Argument m the one caie, 

than in the other. 1 . r n 0*-^ 

But fince they have not even this imall f re- 
tenceagainft it, the Con^ant and Vninmmped 
Vramct of Ba^tifm^ in all Chrl^lm Chiirches.thro 
all Am, is an Irrefragable Argument againlt 
- ' ' £ 3 them ; 



( 54) 

ichem ^ and ihevvs them to be DiflTonant from the 
whole Church of CHRIST. 



SECT. X. 

An OhjeUion from Heb. vi. i. 

I. T Cou'd not have imagia'd that this fhou'd 
X have been made an ObjcEiior?^ if I had liot 
feen it urg'd as fuch, in a Book Printed in the 
Year, 1696^ Intituled, Joh?! Bapifi'^s Decreafmg^ 
&c. By Joh7i Grmon. Where he urges mighti- 
ly this Text, as a plain Prohibition to the fur- 
ther Continuance of Baftifm, He lays great flrefs 
upon the Word Leaving, Therefore Leaving the 
Trincifles of the DoBrine ofChrift^ let us go on unto 
Ferfeftion. LEAVING ( faith he, fag, 45. J 
Ala-rk, LEAVING the Principles^ &c. And Ba^ 
ftifm being nam'd in the fecond Verfe, he in- 
ftrs, That the Afoftle here Commands to leave 
off the Pradice of Baftifm^ which, he fays, had 
been Indulg'd to the firil Converts to Chriftianity^ 
with other Jewifij Ceremonies, As to the fujD- 
pofed Indulging of Bapifm^ on account of its 
being a Jewifld Ceremony^ it is anfwer'd before, 
5^<^. VI. fag, 19^10^ 21, But now as to this 
Inference from Heh, vi. i . John Gratton fays, P„ 
47. That this word LEAVING feems to entail 
the foregoing words in the Chafer before^ where he 
(the Apoftie j had been telling them of their Chil" 
dijhnefs (he me-ations the Bo^rine of Baftifm^ which 
cannot frove the Imfojing of VVater-Baptifin, any 
more than all the rejf) and was ?2ow for bringing 



(55) 

them OH to a further Stdte^ where they might hwro 
PerfcFlion — And h feems clear to me^ that there 
was fome need for thofe thi??gs^ they had fo long 
lain like Children weak^ and Babes in^ to be left. 
Therefore leaving thefe, let us go on to Perfe- 
dion ^ and faith further ; This will we do, if 
God permit : But if they had been commanded by 
Chrift^ to have been itfed to the World's End^ then 
why fjon^d Paul have been fo earnefi at that Day^ 
which was foon after Chrifl^s Afcenjion^ to have had 
them then to leave them ? Thefe are his words, 
and a great deal more to the fame purpofe. 
And in the fame Page, he ranks Baftlfm with 
Circmncijion^ Fajfover^ and Other Jervijlj Rites. 

II. But it is very wonderful, how any Man 
cou'd (hut his Eyes fo hard, as to overfee not 
only the whole Scofe^ but the very Words of 
this Text. Can fuch a Blindnefs be other than 
wilful f The Aj^oftle was reproving fome of the 
Hebrews for their llender Proficiency in. the 
Knowledge of the GofpL And that he cou'd 
not lead them to the Higher Myfteries^ they 
hardly yet being well fixed in the very Rudi- 
vterJt and Fundamentals of Chriflianlty : As if one 
fhou'd fay. That he would make an ill BoHor 
of Divinity who had not yet learned his G2- 
techifm. 

For the A^oftle in the former Chapter having 
treated of the Myflerious Parallel 'twixt Chrifi 
and Melchifedec^ he ftops ihort, Ver. 1 1 , upon 
the account of their Incapacity, of whom (that 
is, of Chrifl and Melchifedec) we have many things 
to fiy^ and hard to be uttered^ feeing ye /ire dull of 
hearifig : For when for the time ye ought to be Tea^ 

E 4 cherSy 



(so 

chers^ ye have need that one teach you again^ which ' 
l?e thefirfi Princlfles of the Oracles of God, Then 
he goes on to provoke them to a further Trofi- 
ciency in the words of the Text we are now 
confidering, Therefore (fays he) leaving the Vrin^ 
titles of the BoBrtn of Chrifi^ let m go on unto 
Terfeiilon^ not laying again the Foundation of Re* 
pma-nce from dead Worhj and of Faith towards 
God^ of the Do5lrin of Baptifms^ and of laying on 
of Hands ^ and of the RefurretlionoftheDead^ and 
of Eternal Judgments And this will we do^ if God 
permit. 

Here is the Dodrine of Baptifm placed in 
the very Heart of the Fundamentals of Chrifiia-' 
nity ^ yet the Quakers would filch it out from 
pmongft all the reft, and refer it alone to the 
Ceremonials of the Law fpoken of in the former 
Chapter. This was drop'd at a venture ^ for 
z\\t former Chapter treats only of the Melchife- 
'decal Friefihoodj which Was no Part of the Law ^ 
jind there are none of the Legal Types or Cere- 
mo-nies fo much as mention'd in it. Yet Baptifm 
in the next Chapter muft refer to them ! 

There cannot be a greater Confejfi&n to Bap-- 
tifm than this OhjeHion of the Quakers ^ nor a 
ftronger Proof for the Ncceffity of it, than to 
fee it rank'd with thefe moft-acknowledg'd 
Foundations of Chrifiian Religion, and cdl'd ong 
of the Firfi Principles of the Oracles of God, 

III. And as to the word Leavings upon which 
this Author lays fo great a ftrefs, in this Text^ 
as if it meant Forfaking and Abandoning^ it is 
ftrange that he fhould bring in the Apofile Ex- 
horting to Leave off] and For fake the Frincifles 
y ^ " - ■ ■' ^ ' ' " of 



( 57) 

of the BoEhrine of Chrifi \ But LtAving there i$ 
v^ery plainly meant of leaving or intermitting (as 
the T/.'/^^r renders itj to treat further at'^that 
time of thefe Prineifles^ which the <^p<?^/^ is fo 
far from forfaking^ that he fixes them as the 
Foundation ^ which he fays he will not lay again^ 
as fuppofmg it laid already -^ but built further 
upon it, improve and carry up the SHferftrnEitire, 
< So that this Leavings is only leaving or ceafing 
to DifcoHrfe further upon thele Frindplesj Inter- 
mittentes Sermonem^ intermitting or breaking of the 
Debate, Which is litterally, according^ to the 
GreeJi Aipi'/la ko]'cv^ leaving that Word or SnbjeB 
of which he then fpoke, he went on to difcourfe 
of other things. 

The Reader could not forgive this Trifling 
in me, to prove things which are felf-evident, 
if he did not fee that I am forc'd to it. 

However, this Advantage is gain'd by it, to 
iee the very flender Foundations upon which the 
Quakers build their Objedions againll Bapifm ^ 
which they mull either grant to be one of the 
Principles of Chriftianity^ or that ^aith and Repen- 
tance ^XQXiot, 

IV. But indeed ( it is frightful to fay it, I 
pray God they may ferioufly conflder of it j they 
Bave, together with Baptifm^ thrown off all the 
other Principles of ihQ Dod^rin of Clorifi^ which SeeThft 
are mentioned in this Text, i . Repentance. Againil Sjiake in 
this they have fet up 3. Sinlefs Perfe^lion^ which ^^ff^^^^^^» 
needeth no Repentance. They never beg Pardon ^l-ef^^''^^^ 
for Sin^ fuppofing they have none^ and mock 313, 3 '14] 
at us for faying. Lord have Mercy upon us'^ and 2d Part, p, 
upbraid our Liturgy for having a Confeffion of4054i,<5i, 



( 58 ) 

Sin in it. Edward ^mroHgh^ pag. 32. of his 

Works, Printed 1572, fays, That God doth not 

accent of any ^ where there is any faillng^or who doth not 

fulfil the Law J and doth not Anfwer every Demand of 

Fan u p.J/iflke, 2. Faith towards God, This is the C^r/- 

33o> ^3i'fiian Faith j ov Faith in God through Chrifi, 

But the Quakers fay, ^ That they can come to 

God Immediately^ without the Mediation of 

Ck//?, and therefore they do not Vray to Chrif^^ 

whom they utterly deny to be that Perfon who 

fufFer'd for them upon the Grofs ^ as Mr. Venn 

in his Serious Apology^ p. 1 46". 

They make Chrift to be nothing elfe than 
what they call The Light Within ^ which, they 
fay, is fufficient of it feif, without any thing 
elfe, to bring us to God \ and that whoever fol- 
lows it, needs no other Help. 

Now they fay. That all the Heathens^ every 
Man that is born into the World, has this 
Li^m Within^ that is, Chrifi \^ and, that this 
Llg^^t Within is fufficient for his Salvation^ with- 
out any thing elfe : Whereby they take away 
any Neceffity of an Outward Chrifi^ to dye for our 
Sins^ and make the Heathen Faith as good as 
the Chriftian : And therefore they have taken 
away that Chriftian Faith towards God^ which is 
the Second of the Principles mentioned in this 
Text, The Third is Baptifm^ which they open- 
ly difclaim. The Fourth is, the laying on of 
Ha-ads^ that is, the Ordination^ Confirmation^ and 
Ahfolmion of the Churchy which are all per- 
form'd by laying on of Hands, And how much 
fbever the Quakers and others do defpile them, 
yet the Apoftle here reckons them among the 
Fundamentals : For the Government and DifcivUne 

of 



( 59 ) 

of the Clmrch are Effential to it, as it is a Socie- 
ty it could not otherwife^ be a Society. '^^ra. i6, 
The Sin of Korah was nothing but concer-^ ^7<^^^* 
nins; Church-Govemment. ArA Aaron s Rod that 
Budded, in confirmation of his Trieflhood^ was 
ordained to be kept for ever in the Arl^ for a 
Token againft the Rebels ^ fo are they call'd, 
who ReheWd againit that Rneflhood which God 
had then appointed by Mofcs ^ and the Sin can- 
not be lefs to ^f^c/againll that PnVT?/?^ which 
Chrift himfelf appointed. Which is ihewn 
more at large in the Difcourfe mention'd in the 
AdiJertifcmcnt. 

Now if Aciro'f?^ Rod^ that is, Church-Govern^* 
ment^ was one of the Three lacred DefofitHms 
which were ordain'd to be kept in the Arh^ why 
Ihould we wonder to fee it hear placed among 
the Fundamentals of Christianity ? p^^l^^ -^ 

The Rot of Manna^ Aaron\ Rod^ and theT^- 
hles of the Covenant^ were all that was kept in 
the Arh 

Which fhews Church-Government to be Necef- 
fary next to our Manna^ the very fupport of our 
Life ♦, and the befc Guard to preferve the Dec a- 
logue^ i. e. our Duty to God and Man, 

V. And tho' the Quakers cry down Chnrch- 
Authority in others, yet they magnifie it as much 
in themfelves as any Church whatfoever. 

The Ingenious W, P. in his Juda^ and the Jews^ 
v/riting againil: ferae Dijfenters amongft the 
Quakers^ aiferts the Authority of the Church very 
high, and the Power of the Elders in the Churchy 
p. 13. and prefles that Text, Matth. xviii. 17. 
Tell it unto the Churchy to extend to Matters of 
'mh and Worjhl^^ as well as to Private Injuries . 

or 



( 6o-) 

or Ojfences amongft Chriftians. That Chrifi f ^ys 
he) as well gave His Church Power to RejeB as to 
Try Sfirits^ is not hard to prove. That notable 
IPaffage^ Go, tell the Church, does it to our hand: 
For if in cafe offrivate Ojfences betwixt Brethr^n^ 
the Church is made Abfolme Jndge^ from whom 
there is no u4fpeal in this World ^ how much more 
in any the leafi cafe that concerns the NATURE, 
BEING, FAITH, ^W WORSHIP of the Church 
her f elf? 

But the Cafe was quite alter'd when he came 
to Anfwer that fame Text^ as urged againfl the 
^ Quakers by the Church ^ which he does in his 
j^ddrefs to Protefiants^ p. 152, 153, & 154. of 
the Second Edition in OHavo^ printed idpi. 
And then that Text does not relate at all to 
Faith or IVorJhipj but Only to private Injuries. 
For having deny'd the Authority of the Church 
in Matters of Falth^ he puts the Objeftion thus 
Bgmii}:himfQlf: [But what then can be the meaning 
ofChrjffs Words^ Go, tell the Church ? V^ery welL 
J Anfwer f fays he, p. 153.) ^Tis not about Faith, 
but Injury, that Chrifi jpeaks ^ and the place explains 
it felf^ which is this ^ Moreover, if thy Brother 
fliall TRESPASS againffc THEE, go and tell 
him his FAULT, between thee and him alone. 
Here is Wrong, not Religion^ Injuftice, not 
Faith or Confcience concerned ;, as fome would have 
it^ to maintain their Church-Power. — The words 
TRESPASS and FAULT prove abundantly^ that 
He only meant Private and Perfonal Injuries j 
and that not only from the common and undenia- 
ble fignif cation and ufe of the words TRESPASS 
and FAULT, but from the way Chrif direcis and 
commands for Accommodation^ viz. That the Per- 

fon 



( 5i ) 

[on wrd^ged fpeai to him that commits the Injury] 
alone '^ if that rvillnot.do^ that he take one or two 
with him: But no Man can thinks that if it re^ 
latedto FAITH ,(7^ WORSHIP, I ought to Receive 
the Judgment of-one^ or two^ or three^ for a fnff- 
cient Ride, — Therefore it cannot relate to Mat- 
ters of FAITH, and Scruples of CONSCIENCE, 
^/«f PERSONAL ^;?^ PRIVATE INJURIES. 

Thus he. But tho' the Judgment of one,^ two, 
or three^ is not of it felf a fufficiem Rule^ (none 
ever faid it was) yet may not one^ two^ or three 
ADMONISH one another, even in Matters of 
Faith and WorjJjip^ as well as of Private Injuries^, 
and, in cafe of RefraBorinefs and Ohflinacy^ bring 
the Caufe before the Churchy Thou jhalt in any Lev.xir, 
wife Rebuke thy Neighbour^ and not fuffer Sin upon ^7* 
him. Yet was not the Judgment of every Man 
2i fufficiem Rule to his Neighbour. And our Sa- 
viour\ commanding to bring the Caufe finally 
before the Churchy ihews plainly, that the Judg- 
ment of the one^ two^ or three^ was liot meant 
for a fifficient Rule^ that is, the ultimate De- 
cilion. 

But in Anfwer to Mr. Tennh Argument, 
That this Text, Tell it unto the Church.^ was 
meant only of Private Injuries^ I fhall repeat but 
his own words before quoted, and grant, that 
as it was meant of Private Injuries^ fo, as Mr, 
Penn very well infers. How much more in any the 
leaf: Cafe that concerns the Nature, Being, Faith'^ 
and Worlhip of the Church her felf f 

But, to return. ThQ fifth Article in that E- 
numeration of Fundamentals^ Heb. vi> i, & 2. is. 
The Refurre^ion of the Dead y which the Quakers 

do 



C62) 

do likewife deny ; as it is fully prov'd in Ths 
Snake in the Grafs^ Par. 2. Seft. 13. 

The laft is that of Eternal Judgment^ which 
depends upon the former, and may be made 
one with it; and is likewife deny'd by the Quor 
kers^ that is, turn'd into Hymenem and PhiletHs^s 
Senfe, of an Inward only and Sfiritnal RefarreBion 
or Judgment perform'd within us. I have fre- 
quently heard Q^takers fay, that they cxpeded 
no other RefurreBion or future Judgment^ than 
what they had attained already, that is, the Re- 
fwrreBion of Chrifi^ or the Light ; and the Jtidg-* 
ment or Condemnation of 5/>7, in their Hearts, 

George Whitehead^ in his Book calFd The Na-- 
ture of ChrifiianJty^ &c. printed ic^yi, p. 29, 
thus ridicules it : Dofl thou (fays he to his Op- 
ponent) lock for Chrifl^ as the Son of Mary, to 
j4ppear outwardly^ in a Bodily Exiftence^ to fave 
thee <* if thou dofi^ thou mayfl look until thy Eyes 
drop om^ before thou wilt fee fuch an Appearance of 
him. 

And now what Wonder is it, that thefe 
fhould throw off Baptifm^ who have likewife 
thrown off all the other Fundamentals^ which 
are reckon'd with it in this Text^ 

VII. But let us hence obferve, and beware of 
NegleBing or Defpifmg the Outward Inllitutions 
of God'^ becaufethefe depending upon the Au- 
thority of Cod^ no lefs than the Inward and 5p/- 
ritual^ rejeding of the one overthrows the Oh- 
ligation and SanElion of the whole, and is a re- 
jeding of God the Inftitutor •, who, in His jufl 
Judgment, fuiTers thofe to lofe the one, that 
think therafelves too good for the other. 

Meat 



Men were made Partakers of Chrifl: to come^ 
bv the Sacrifices which were appointed, as Types 
of Him under the Law : So now arc we Parta- 
kers of Him, who is come^ by the Sacraments^ 
which He has appointed in Remembrance of Him, 

under the C?^M ,/-w.t, c 

And as thofe who negleaed or defps d the Sa- 
crifices, when they might be had, from the Xe- 
ealPrtefis, according to God's Inllitution, were 
niade liable to Death^ and did forfeit their Ti- 
tle to the Participation of Chrifi the Archi-Type : 
So thofe who -^e^le^i or defpife the Sacraments 
which he has commanded as the Means oiGrace^ 
and of our Inward Participation of Him, under 
the Cofpel, do thereby juftly forfeit their T-rV/^ to 
fuch Participation. 

For if we will not take God's Way, we have 
no Promife nor Reafon to fecure us in the follow- 
ing of our own Inventions. 



SECT, XI. 

The Qu2iktv-Objeffio^y That there are no 
Signs under the Gofpel, 

I. rnpHE Qnakers throw off all Outward Infti- 
X tutions, as not only Vfdefs^ but Hnrt- 
fid to the Chriftian Religion ^ which, they pre- 
tend, confifts not only chiefly (which is granted 
to them j but filely in the Inward and Spiritual 
Part. They fay. That all Figures and Signs arc 
Shadows ; and that when Chrifl^ who is the Sub- 
fiance^ is come, the others ceafe of courfe. That 

they 



(6i) 

they have attain'd to Chrifi the S^thflance \ and 
therefore thefe Shadows are of no ufe to them. 
That Baptifm and the Lord^s Suffer are fome of 
thefe Shadows ^ and thefe were Indulging to the 
Early and V/eak Chriftians, but that the Quakers^ 
who have flronger Participations of the5p/>/f^ 
are got beyond thefe Beggarly Elements^ &:c. 

A Key, ^c, by n. This is fettl'd as a Foundation- 

'c 'o'^^t^tit^^. P^i^^iP^^' '^^^^^^ Fig^^^^' '' Signs, 

ptifm, and the Sup- ^^^ prfemal • or of Jnflttution^ under 

per, P. 24. ^^^ GoffeUAdminii^ranon^ when Chrifi^ 

who is the Snhftance^ is come ^ though 

their Vfe might have been Indulged to young Converts 

in Primitive Times, 

Anf. I , To fay they were not Terfetnal^ i^ 
one thing ^ but to fay, That they were not fo 
much as of Inftitution under the Goffel^ feems a 
ftrange Affertion, when Chrift gave the Infiitu-^ 
tion out of his own Mouth, Matth, xxviii. 19. Go 
Baftiz^e, And of his Supfer^ faid. This doy Luk. 
xxii. 19. 

2. The Realbn why this Ihou'd not be Per-- 

petmly is very Precariom^ to fuppofe that the 

Holinefs of any Perfon fnou'd exempt him from 

/ obferving the Inftitutions of God-^ whereas Chrijt 

himfelf fubmitted to them, and faid, That it 

M^t.'nuiK ^^^^^^ ^^^ to fulfil all Righteoufnefs^ i.e. all the 

Righteous Inftitutions of God, This is the Rea- 

fon which Chrift gave for his Baptifm-^ yet the 

Quakers think that their Holinefs will excufe 

them from Baptifm. Chrift fubmitted to John^^ 

Baptifm^ faying, That we ought to fulfil all 

God's Inflitutions : Yet the (Makers will not 

fabmit to Chrift\ Baptifm^ faying, That they are 

"* go& 



( 6^ ) 

got beyond it.^ All were required to fubmit tc 
John's Baptifm, during his Mimjtry^ becaufe he 
was fent from God to Baptize •, therefore Chrifl 
alfo fubmitted nnto it ^ and did receive his own 
CommifTon to Baptize^ by the vifible Defcent 
of the Holy Ghoff^ upon his receiving the Bap- 
tifm of John, All are yet more exprefly com- 
manded to receive the Baptifm of ChriB, Go^ 
^^;r/;^e ALL NATIONS. Goycinto k\JLi:Y{^ ^ , 
WORLD, and Breach the Gofid to EVERY xxvi it lo. 
CREATURE : He thm Mieveth^ and u BAP- TAdr, xy^:/ 
TllEDy Jhall he faved. But the Quahrs and M- 
Miiggletonians excufe themfelves, as being too 
Good for it ^ They truly feeling in themfelves (as 
it is exprelled in the iT^^ before quoted, p. 2(5.) 
the very Things which outward Water ^ Bread and. 
Wine do fgnifie^ they leave them off. But were 
they as Holy as they pretend, yet wou'd not 
this excufe them from obferving the Inflitutions 
of ChriH ^ nay, the greatefl; Sign of HoUnefs^ 
and true Humility^ is, not to think our felves a- 
bove his Inflitutions^ but obediently to obfer ve them, 
after the Blefled Example of Chrift our Lord, 
And it is the greateft Inftance of Spiritual Bride^ 
and the mofl Fatal Deception in the World, thus 
to over-value our felves ^ it betrays the groHeft 
Ignorance of Spiritual things : For the more a 
Man knows of himfelf and of God,, the more he 
discovers of his own Wealnefs and Vnworthinefs j 
he appears lefs in his own fight, and frames 
himfelf the more Ohfequioufly^ with the mofl 
profound Humility and Refignation^ Dutifully and 
Zealoufly to obferve every the /^^i?..Command of 
God. They are Novices in the Knowledge of 

F G^d^ 



__ ( 60 

God^ who are lifted uf with Pride ; and thefe fall 
into the Condemnation of the Devil^ i Tim. iii. 5. 

And what can be greater Tride^ than to think 
our felves in an higher Condition of FerfeBion^ 
than the Holy Afoftles^ and all thofe Glorious 
Saints and Martyrs^ who were the Flrft-fruits of 
the Gof^el^ called (in the Key above quoted) by 
the Lejfening Stile of Tonng Converts^ in Primitive 
Times? 

St. Pafd^ though IMMEDIATELY Converted^ 
and Enligbtned MIRACULOUSLY from HEA- 
VEN, was commanded to go to Annanias to 
be Baptijued, But our Qnakers pals him of! as 
a Toang Convert^ they have got beyond him^ and 
think themfelves more HIGHLY Enlightned 
than he was : And, for that Reafon only, not 
to need that Bapifm^ which was thought necefla- 
ry for him. 

And all the other Chrifiians^ from Chrifl- to 
George Fox^ were Tonng Converts! Then it was 
that a greater Light was given than ever was 
known ia the Chnrch of ChriH- before, to make 
the Outward Baptifm ceafe, as of no longer ufe 
to thofe who had attain'd the Sdfiance ! Or 
otherwife none of the Primitive Chriftians knew 
their own HoUnefs ^ or were fo Hmnhle as not to 
own it, to that Degree as to place themfelves 
above all outward Ordinances I 

Thefc are the Grounds and Reafons of the 
Qiiakers^ why Baptifm^ and the Lord^s Supper 
were not Perpetual ! 

Which, in the mildeft word that I cou'd 
frame, I have calFd Precariom, And they muft 
appear to be fuch, till the Quakers can give 
fome Other Proof befides their own faying ^Oy 

either 



(6?) 

ilj^ither that the HoUnefs of any Perfon can ex'cufe 
him 'from the Obfervanceof Chrift^s Inflitiition : 
Or, that they have a greater Begree of Holinefs 
than all others fmcQ Chrifi-j who have been Bap^ 
tized. 

3. But the P erf entity of Baptifm^ and the Lord's 

Supper^ are fully exprefTed in the Words of the 

Scripture. When ChriB gave Commiinon to his 

Difciples to Baptize^ he promifed to be with 

them, in the Execution of that Commiflion, 

even nnto the End of the World^ Matth. xxviii. 20. 

which fhews, that the.Commiffion was to def- 

cend after the Death of the Apofiles to whom 

Jt was given. And it tells how long -^ Alwdy^ 

even unto the End of the World. The like Perpe^ 

tuity is annexed to the Infiitution of the Lord^s 

Slipper^ I Cor. xi. 25. Till ChriB come again. 

It was Inflituted in Remembrance of him ^ and 

therefore to bo continu'd till his Coming (igain. 

III. Tknow the jQf/^^^r^ do Interpret this, not 
of Chrift'% Outward and Ferfonal Coming at the 
RefpirreEHon^ which (dh.tx Hymenemdiii^FhiletHSj 
2 Tim. ii. 18.) they fay is pafi already^ that is. 
Inwardly perform" d^ by the Spiritual Refurredion 
of Chrisf^ or the Light in their Hearts. And 
they fay, That the Infiitution of the Lordh 
Supper was only to continue till that Inward 
Comings or forming of ChriFi in our Hea-rts 5 
which they having obtained, fas they prefumej 
therefore they throw off the Outward Supper, 

But was not Chrin- formed in the Hearts of 
the Apofiles^ to whom Christ gave his Holy Sup- 
fer^ as much as in the Hearts of the Quakers 
ROW/ Was he not Come SPIRITUALLY to 



(68) 

Taul^ after his Converfion/' And before his 
Command, above quoted, of continuing the 
Prad:ice of the Lord's Slipper^ till his Coming .? 

If they fay, That this was only to have it 
continued to thofe weaker Chriftians, who had 
not Chrifl thoroughly formed in their Hearts. 

FirFl^ Who can fay, That Chrifl is thoroughly 
formed in his Heart ? May there not be greater 
and greater Degrees of the Infpiration of Chrift 
m our Hearts ? And can we ever come to the 
End of it, fo as to need no further Infpiration, 
or Coming of Chrift mthin ml Therefore ChriflV 
hward Coming is always to be expeded. His 
further zn^di further Coming and Infpiration. 

But if that Comings which the Quakers wou'd 
make to be the Determination of the Outward 
Inftitutiom of the Lor£s Supper^ be the Leaslr De- 
gree of his Coming, then every Chriftian^ nay, 
according to the Quakers^ every Man in the 
World, not only is, but always v/as exempted 
from the Obfervation of that /;7///W/o;2 ^ becaufe 
the Quakers do own, That every Man in the 
World has, and ever had the Light within^ which 
they make to be Chrifl^ at leafl, an Influence 
and hfpiration from ChriH *, and fo to be a Com- 
ings or Prefence of his in the Heart : And there- 
fore, by this Rule, Chrifl is Come to every Man, 
in fome Degree or other: And, if there 
be not fbme flint ing^ or afcertaining of this De- 
gree^ then Chrift was always fo Come to All^ as 
CO make the Inflitution of the Lords Supper ufe- 
iefs, at all Times^ to All. Nay, it was ended^ 
before it bcg^an. For, if his Inward Coming does 
endit^ it cou'd never begin ^ becaufe he Yi-;x% always 
fo InwArdly Come^ 

But 



(69) 

But if there are fome Degrees of his Coming 
fo weak as to need the Help of the Ontvoard In- 
fiitiition^ to which God has annexed the Promife 
of his Grace^ when duly Admmifired^ and Ke-^ 
ceiv'd^ than thefe Degrees muft be known, elfe 
thofe may be depriv'd of the Benefit of it, who 
have moft need of it: And thofe are they who 
think that they need it leafl. 

Secondly^ The Quakers do not always pretend, 
all of them, to the ilime Degrees of PerfeHlon 
rif there be Degrees in Verfe^tion) they muil.be 
fenfible fometimes (at leaft others are) of the 
many WeaknefTes of fome of their Number : 
Why then do they not allow the Lord'sSpifver 
to thofe Weaker ones ? Elfe they mull fay, That 
it ■ was not intended for the Weak more than 
for the Strong-, And fo, that the Inftimtion and 
Praaife of it, by Christ and his Apofilcs^ was 
wholly ufelefs^ and to no pnrpofe. And that all 
thofe high Things faid of it, That it is the 
Communion of the Body and Blood of Chrisl^ 
I Cor.x. i6. And ChriB'sowa Words, This is 
my Body : And therefore , that the recei- 
ving it unworthily, is being Gnilty of the Body 
and Blood of the Lord: That therefore we lliou'd 
approach to it, with, the greatell: Reverence iind 
Preparation^ to Examine om felves feriouily and 
diligently, that we may receive it with pure 
Hearts and Minds : And the Dreadful Judg- 
ments which do attend the NegleEh or Almfe of 
it, not only fmdry Difeafes^ and divers kinds of .^ 
Deaths^ but Damnation^ I Cor. xi. from Ver. 27. 
I lay all thefe were Words thrown into the 
Air, of no Meaning, nor Import at all, if the 
Quake}' Interpretation be true^ which makes no- 

F 3 thing 



(70 

thing at all of the Lord's Suffer^ but renders it 
wholly Precariopis and Infgmficant^ even at the 
time of its JnftitHtion • and now to be hHrtfrl 
and TernicioKs^ as drawing Men from the ShI}-^ 
fiance^ to mecr Shadows , for they make of it no 



more : 



' ' IV. Bat I wou'd befeech them to confider how 
much more highly God does value it ; and how 
Material a part of his Religion he does make it ; 
For when St. Paid was taught the Faith immedi- 
ately from Heaven, and not from thofe who 
were Afoftles before him (as he tells us, GaL i. 
1 5, 17.) Chrifl took care to inftrud him as to 
this of the Lord's Suffer particularly. And he 
preiTes it upon the Corinthians^ as having received 
it from God. For I have received of the Lord 
ffays he, I Cor. xi. 23.) that which alfo J de^ 
iivered u?2to you^ that the Lord Jefpps^ the fame 
Night in which he was Betrayed^ took Break^ &C., 
and fo goes on to relate the whole Infiitmiori 
of the Lord's Suffer^ and the mighty Confe« 
quences, the Benefits and Advantages of it j 
the Examination preparatory to it ^ and the Ven^ 
. gea?2ce hothTemf oral and Eternaly which was due 
to the Contemft of it, 

- This ihews, that ChriB did not Inftitute this 
Holy Sacrament by Chance. It was the lall Ad 
of his Life ^ and his Dying Be^ueft to his Church ; 
fiird with^ all his Blejfmgs^ and carrying with it, 
to the Worthy Receivers^ the whole Merits^ and 
Purchafe of his Death and Paffion^ the Remijfwn 
of our Sins^ and full Title to Heaven / Brtthren^ 
CzlXili'^ J ff^^^ ^fter the Manner of Men '^ tho' it be hnt a 
Man's Tcfiament^ yet^ if it be confirmed^ no Man 

dif 



(70 

difarMHlleth^ or nddeth thereto. How much lefs 
then can any Man take upon him to difanml 
thh/ajl tT/V/and Teftamem o(Chrift\ which he 
has left to his Church -^ and Bequeathed it to her 
with his X>y/;7^ Breath ! 

This was the Reafon that it was not only fo 
particularly Recorded by the feveral Evange-^ 
lifts in the GofyeU • but when St.^ Vad was taught 
immediately from Heaven^ this moft Material 
Inftitiition was not forgot, but Chri^ Himfelf 
inftruded him in it ^ to fhew the great Strefs 
and Value which he laid upon it. 

And let this fuffice, to have faid in this place, 
concerning this other Sacrament of the Lord^s 
Suffer. Its InftitHtion is as Plain and Exprefs 
as that of Bapifm, And the Pra5iife of it, in 
the Days of the Afoftles^ and all Ages fince has 
been as VniverfaL And what has been faid of 
Baftifm^ is of Equal Force as to this : And the 
Quaker Arguments againll this, are upon the 
fame Foundation as thofe againfl Baptifm j on- 
ly they have not fo many Objedions againfl 
this : Therefore I have made Baptifm the chief 
Subjed of this Difcourfe •, yet fo, as likewife to 
include the Sacrament of the Lord^s Supper, There- 
fore we will go on to conllder what remains of 
the prelent Objedion (which Militates equally 
againfl both) that there are no Signs under the 
Gofpel, 

V. And here let me obferve, 

F/Vi?, That thefe Signs and Figures which 
the Quakers make Incompatable to the Go/pel 
State, ought only to be underIloodofthe5?^;7x 
and Figures in the Law^ which were ordaiu'd as 

F 4 Types 



( 72 ) , 

Types of Chrifl. And of thefe it is truly argu'd. 
That when Chrlft^ who is the Suhflance^ is come, 
they muft ccafe of coiirfe^ which Argument 
the Qitahrs bring againfl the Signs and Figures 
which Chrift did Inftitute under the GoffeL 
But how foreign this is from their purpofe, let 
any one judge. For thofe Signs and Figures 
which were appointed by Chrifi^ cou'd not be 
lypes of Chrift 'j becaufe a Tyj)e is what goes 
before a Thing, and fhews it to come. And 
therefore, wlien that which it fireJJjews is comQ^ 
it ceafes. ' But, as there were Types under the 
Lmv to forefieiv Ghrift's coming ill the Flejh^ 
and his Sacrifice upon the Crofs^ which therefore 
arc ceafed ^ fo Chrift has appointed other Types 
to forefhew his ficond Coming to Judge the 
World ^ and which therefore mult lall till he 
fhall fo come, as the Types of his firft coming 
did ialt, till he did fo come. The Sacrifices 
under the Lm>^ did prefigure the Death of Chrift ^ 
but the Sacraments under the Gofpel^ were In- 
ftituted m Remembrance of it ^ as well as for 
Types of our future Vnion with him in Heaven. 
Therefore the fame Reafon which makes the 
Legal Types to ceafe^ does infer. That the Evan- 
gelical Types mull not ceafe^ till they likewife 
'ihall hQ fulfilled -^ which will not be till we ar- 
rive at Heaven. Thus, as they ate Types. And 
then, 

Secondly^ As they are Remembrances of what 
is pad, they are to laft as long as the Remem- 
brance of that which they Reprefent ought to 
lafl with us. Chrift did not Inilicute hi^ Snpper^ 
that we Ihou'd thereby Remember his JDeath^ a 
J>ay^ or a 2>^r.but till his Coming /ag^n* His Vcatb 
, ^ ' ^ took 



(7? ) 

took his Verfonal Piefcncc from us^ and there- 
fore till that Return, we mufl continue the Re- 
mtmhrance^ that is, of his Ahfence^ till the Glo- 
rious Return of his Vifihle Body^ which was fe- 
parated from us by his De^ath. 

Thus no advantage can be brought to the 
Quaker Pretences againft the Chriftian Sacraments^ 
from the Sacrifices and other Signs or Figures un- 
ider th-e Law. 

VI. We come now to Examine, what they 
iet up againft any Signs or Figures under the 
Goffel^ from another Topick ^ and that is. That 
the Gofi^el is all Siibfiance^ and therefore that 
there muft be no Sign or Figure at all hi it. 

Anjw, By Suhftance here they mean that which 
is Inward^ or Spirimal^ that every thing in the 
Cofpel is SpritHaL 

But this will overthrow all Ckttward^ or Bo- 
dily Worihip. For that is diftinguifhed from 
Spirimalj or Inward Worihip. 

And, in one fenfe, all Bodily Worfhip is a 
Sim or Figure of the Inward^ or Spiritual j 
wnich is the Frlncipal and Suhfiantid Worfhip. 
Thus Bowing the Knee^ or Vncovering the Head. 
at Trayer^ are Signs or Figures of the Inward Re- 
"uerence and Devotion of the Heart, 

And this the Quakers pradife ^ therefore, by 
their own Argument, they have Signs and Fi- 
gures as well as others -^ only they throw olFthofe 
of Chrifl's Inftitution, and make new ones of 
their own. 

It is impofTible to be without Signs and F/- 
gi^res. For this whole World is a Figure of 
that which is to come. We our felves are Fi- 
gures 



C 74 ) , 

gures of God^ being Images of him : And what 
is an Image but the Figure or Sign of a Thing ? 
C^r/i? is a Fig-^r/-^ of Gf?^, being the Exprefs /- 
»2^^f <?//?/^ Perfcn^ Heb. i- 3. And we now have 
the Knowledge of God in the Face of Jefus 
ChriB. God is a Light inaccefTible to Angels ^ as 
well as unto Me-n^ without fome Medium : His 
EJfence cannot be feen or known Immediately^ 
by any but Himfelf, All Creatures partake of 
him in Signs and Figures of him ^ each in their 
feveral Degrees •, there are Higher and more 
Noble Figures-^ but all are Figures, And God 
has, in all Ages, through the World, Difpen- 
fed himfelf to Mankind m. Signs and Figures:, 
we cou'd not otherwife apprehend Him. ChriJi 
is the moffc Noble and Lively Figure of God : 
Therefore his Difpenfation is far beyond all 
others that went before him. Yet even ^ow. 
We fee througloa Glafs darkly^ i Cor. xiii^i2. or,- 
in a Riddle *, as our MargentVQ2A^ it, hf dtviyuAv^ 
in a Figure, 

What is the Bible that we read, what are 
Words but the Signatures^ the Signs or Figures of 
Things i We can fee the EJfence of no one thing 
in the World, more than of God, And what 
are all thofe Accidents of Colour^ Quantity and 
Quality^ by which we diftinguifh Things, but fo 
many Figures or Signs of them /* 

So very wild is that Notion, that there muft 
be no Signs or Figure;^ under the Gof^el \ 
. It would be much Truer^ if they had faid. 
That there are aothing elfe but Signs and 
Figures : There is nothing elfe without a Figure 
but6'<?^! For all Creatures dxt Figures oi Him^ 
ChrisTj the Higheft, 

But 



( 75 ) 

But have the Quahrs no Figures ? G. Fox in 
his SanPs Errand^ p. 14. fays, That ChrisTsFlejlj 
is a Figure. They call the Body of ChriH- gene- 
rally, a Figure^ a ^^/7, a Garment. Then either 
they have none of it, or they have Figures, 
Richard Huhherthorn wrote, That Chrifi'^s coming Snake ia 
in the Flejli was hat a Figure : He meant of the the Grafs, 
Inward coming of Chrift^ pr the Light in the ^^ ^^^^^ 
Heart, which they call the Suhflance and the^'^^* ^^■ 
My fiery \ of which Chrifi\ Outward coming in the 
Hf/^, they fay, was but a Shadow^ or the Hifiory 
(to ule their own words,) G. Fox made a great 
Myftery^ or F/g^^r^ of his Marriage^ which, he 
faid, Wa^ above the State of the firfi Adam, in ■ ^*^^^> 
his Innocencyj in the State of the fecond Adam^' '^^' 
that never fell. He wrote, in one of his General 
Epifiles to the Churches^) which were read, and 
vaiu'd by the Quakers^ more than St. Paid's^) 
That his Marriage was a Figure of the Church 
coming out of the Wildernefs. This, if deny'd, 
I can^ Vouch undeniably , but it will not be 
deny'd, tho' it be not Printed with the reft of 
his Epifiles, but I have it from fome that read 
it often. But why was it not Printed ? That 
was a fad Story. But take it thus. He Mar- 
ry'd one Margaret Fell^ a Widdow, of about 
Threefcore Years of Age , and this Figure of the 
Church muft not be Barren •, therefore, tho' fhe 
was pafl Child-bearing, it was expeded, that, 
as Sarahj fhe fhou'd miraculoufly Conceive, and 
bring forth an Jfaac ^ which G. Fox promised 
and boafted of; and fome that I know have 
heard him do it, more than once. She was 
caird. The Lamb's Wife. And it was faid a- 
mongft the Quakers^ That the Lamb had now 

taken 



(7^) 

taken his Wife^ and flie wou'd bring forth an 
Holy Seed. And Big fhe grew, and all things 
were provided for the Lylr7g in ^ and, he, be- 
ing perfvvaded of it, gave notice to the 
Churches, as above obferv'd. But, after long 
waiting, all prov'd Abortive^ and the Figure 
was fpoil'd. And now you may guefs the Reafon, 
why that Efiftle which mentioned this l^igure^ 
was not Trinted, 

I wou'd have brought nothing into this Dif- 
courfe that looks like a J eft ^ but they have 
compelled me. And it may be of ufe to them, 
to fhew them, that while they throw off* the 
Sacraments of Chrift^s Inllitution, upon the Pre- 
tence that there mull be no Signs or Figures 
imder the Gofpel^ they, at the fame time, make 
Ridiculous Signs and Figures of G. Fox^ and 
his Fantaftical Marriage -^ and of feveral other 
things ^ every thing almoll among them, is a 
Sign or Figure of fomething to come upon the 
World. How many of their Lying Prophets 
have call'd themfelves 5/^;?^ to the Men of their 
Generation, as the Holy Prophets were in their 
Day ? 

VII. There have been Outward Signs^ in all 
the Inflitutions of Religion, lince the begin- 
ning of the World ^ as well before^ as under the 
Law^ and now .under the Gofpel. Only they 
Iiave been vary'^d or ended according to what 
they priefigur'd. Thus thofe Signs which had 
no further Tendency, than to point out what 
ChriH did or fufFer'd upon Earthy avQfidfiird^ai 
therefore Ended, 



But 



(77) . 

But there were fome Slgns^ which, though 
they pointed to Chrisl upon Earthy had yet 
a further Tendency : For Signs may be ap- 
pointed to more Ends than^one. Thus the 
Inflitution of the Sabbath was appointed for 
the Commemoration of God's Refi from the 
Works of the Creation^ Gcti, ii. 3. and Exod. 
XX. I!, and likewiie the Refc of the Children 
of Ijrail (who were the Ty^e of the Chiirch) 
from their Captivity and Slavery ia EgyptyD^ut. 
V. 1 5. (which exprefTes the Servitude of Si7t 
and E/e/l) and their final RcB in Canaan (the 
Type of Heaven) after their forty Years wan- 
dering in the WHdemefs^ (which reprefent the 
Labours of this Life.) But this was hot the 
Ultimate Eefl^ or Sabbath^ Heb. iv. 18. For if 
Jofhua had given them Resl-j then rroii^d he not 
afterward have ffoken of another Day y there re- 
maineth therefore ca.^^cir.(T[/.oi; the keeping of a Sab- 
bath (which lignifies Re^) to the Peofle of God. 
For he that is entred into his Resl-j he alfo hath 
ceafed from his own Works^ as Gcd did from his. 
Thus Chrisf^ as he fuffered the llxth Day of 
the Week, the fame Day that Man was Crea- 
ted and Fell ^ fo, on the fame Day on which 
God ReRed from his Work of Creation^ viz. 
the Seventh Day, did Christ Refl in his Grave, 
from his Work of Redemption. And there is 
yet a farther Re^r or Sabbath beyond this j 
and that is, the Eternal Reft in Heaven. Heb. 
iv. II. Let lis Labour therefore to enter into that 
Resl. 

Now, though feveral Significations of the 
Sabbath are already pafl, as the Deliverance 
out of Egypt j the Entrance into Canaan ^ and 

the 



(7S) 

the keft of Clorlffj in his Grave: Yet there 
being one behind, that is, the Sabbath of Hear- 
ven^ therefore do we ilill keep the Sabbath as a 
Tyfe of it. 

But there is another Reafon for the Con- 
tinuance of the Sabbath ^ and that is. That it 
was not only ordained as a Ty^e of Things to 
come^ but as a Commemoration of what was 
paft, viTi, Of God's ReB from his Works of 
Creation, And, by the Alteration of the Day 
of the Sabbath^ it ferves likewife to us Chriftians^ 
as a Commemoration of the RefitrreBion of 
ChriB^ and his Conquefl over the Powers of 
Death and Hell, It was the firlt Day in which 
Light was created^ and ChriB (who is our 
Tme Light^ of which the Fifible Light is but a 
Shadow^ and was ordain'd as a Tyfe) Aro[e from 
the Dead^ the fame Day ^ and gave Light to 
thofe who fat in Darknefs^ and the Shadow 
of Deathj by the Joyful Tidings of our Re^ 
demftion from Hell^ and Eternal Blifs in Hea^ 
*ven I 

Now fo long as the Works of oUr Creation 
and Redemption are to be kept in Memory, fb 
long is the Sabbath to continue, as a Gommemo* 
ration of thefe Ineftimable Benefits. 

And, by the fame Reafon, fo long as we 
ought to commemorate the Death and Taffion 
of our Lord ^ fo long ought the Sacrament of 
it to continue ^ which he Inllituted in Remem- 
brance of it ^ and commanded it to be continu'd 
till his Coming again. 

Thus you fee that there are Signs under the 
Goffeh^ not only the two Sacraments of the 
Chnrch (which flowed diltinftly out of Chriff's 



(79) 
^ Side, after his Death upon the Crofi) but that 
the Goffd does flill retain the Signs of Comme- 
mordtion^ which have defcended down to us 
all the way from the Creation : And like wife 
fuch Signs or Tyfes as have yet a Profped for- 
ward, and are not wholly fulfiird. 

And, 3^/y, The Signs of Prefent Signification^ 
as the oMtvpard Ads of IVorfiip : To which we 
are as much, nay more ftrictiy obliged under 
the Go/pel, than they were under the Law, 
As St. Irenam argues, (adverf, Haref. 1. 4. c. 34.) 
That the manner of Wor(hip^ as of Sacrifices^ is 
chang'd : but not the IVorJhip abolilhed. Non 
Cenm ohlationis RefrohatHm eft^ ohlationes enim C^ 
illic^ ohlationes amem & hie : Sacrificia in Popnlo^ 
Sacrificia & in Ecclejia-j fed Sfecies Immiitata efi 
tantum^ i. e. The Kind or Nature of the Ojfe^ 
ring is not Aholifiied\ for there were Offerings 
under the X^nr, and there are Offerings alfo 
under the Goffel : there were Sacrifices among 
the People of the Jews ^ There are Sacrifices 
likewife in the Cmtrch : but the Species or Man^ 
ner of them only is changed, vi-^^. That fonie 
Sacrifices under the l*aw were Bloody^ as Pre- 
figuring the Death of Chrift : and therefore 
that Sort or Manner of Sacrificing is ceafed^ be- 
caufe FdfilTd in the Death of Chrifl : But their 
Vn-bloody Sacrfices^ and Oblations-^ as of Tythes^ 
and other Offerings Remain flill among Chri-- 
ftians : and are Signs^ as much as they were 
under the Law. The omward Worfljip of God 
muft be by Adions proper and fignificam. Ni- iren. 
hil enim Otiofmn^ nee fine Signo^ nee fine Argii- 
mento apud Bum, i. e. Foj there is nothing Em" 
ftjy nor without a Sign^ nor without Signification. 



(So) 

in the Worjhif of God. And, in the very next 
words, he applies this to Tythes. Et propter 
hoc illi quidem DecimorS *— — And for this rea^ 
[on the Jews paid Tythes^ viz. as a Sign of their 
Dependence upon God^ and having Received All 
from Him : And in Hopes of their Receiv- 
ing More from Him. Sed nos omnia — —But 
the ChrifiianSj inllead of a Tenth Part, which 
the Jews gave, Give All that they have, be- 
caufe f fays hej they have a Better Hope, And^ 
Ch, 27. fhewing how ChriB did Heighten the 
Law^ as, inftead of Adultery^ to forbid Litft ^ 
inftead of Murder^ to forbid Anger i, and, in- 
ftead of giving the Tythe^ commanding to fell 
All: And this, fays he, is not a Dijfolving of 
ls,Utth V ^^^ I^^"^-) ^i^t Enlarging it, So that no Part 
ijii. *^f ^^ -^^^ i^ Dejlroy^d'^ and All is not Fd- 
fill'd -J and fince All mud be FdfiWd^ it fol- 
lows, that what is not yet FdfilPd^ mull yet Re-^ 
main : And Many of the Signs in the Law 
not being FidfiWd in ChrifFs Death^ nor ever 
to be FdpWd while we Live upon this Earth, 
Gonfequently do Remain^ and muft fo Remain 
to the End of the World. So that the Gof- 
pel has Signs as well as the Law^ and, in 
Great Part, the fame Signs •, with other Sacra- 
mental Signs added by Chrifl^ which are thole of 
which we now Treat, Baptifm^ and The Supper 
of The Lord, 

VIII. And let us Refled, that ever fince 
God made outward Things, and gave us this 
Body^ as the Soul does ad by the Mediation 
of the Body ^ fo has God ordain'd, that his 

Gifts 



( 8i ) 

Gifts and Graces fhall be convey'd to us b^^ Out- 
ward Signs and Means, 

Chrift us'd outward Signs and Adcans for his 
Miracptlom Cures ^ to fhew, that tho' the r^r- 
r//f did not come from the Means^ yet that they 
were of life, and not to be Defpifed. 

But why do we fay, that the Venue does not 
come from the Means ? We fay fo, when we 
cannot tell the Reafon and Manner how the Means 
work their Ejfe[i^ and can we tell it, in thofe 
v^^hich we call Natural Means ? No furely, we 
know only by Ohfer^vation^ and Experience ^ and 
what often comes to pais, we call it Natural^ 
as being the common Courfe of Things ^ not 
that we know the Reafon of it, more than of 
thofe Occurrences which we call Miraculous and 
Extraordinary, 

Man doth not li've by Bread nlone^ hut by e-* 
very Word that proceedeth optt of the Month of 
Cod. 

Bread has no Vertue of its own to nourifh ^ 
but only what it receives from God: And if 
he give his Fertue (for it is Hi^ only) to a Stone ; 
or any thing elfe, it will nourijk : And Bread 
will, and does ceafe to nourijh^ when he with« 
draws his Blejfwg from it. 

Therefore the Sfittle of Chri$I; arid the Clay^ 
the Waters of Siloam and Bethefda^ and .the Bra-- 
z.en Serpent had as great Vertue to.Cure, wheii 
they were Appointed by God^ as Bread has to 
Tiourifh'^ and the Vertue came as much froni 
Them^ as it does from the Bread^ in our Daily 
Food. 

& No^7 



(82) 

Now, if the Braz^en-Serpe-a^ which was but 
a Type of Chrifi^ had Vertue to Cure the Body • 
fhall we deny that the Bread^ which C^r//? blelTed, 
for the Remijfwn of Sin^ has Vertue to work that 
Effea? 

He whofe fingie Flat made the Worlds, and 
whofe Influence gives Power to all Things, and 
makes them what they are ^ he faid of that 
Blejfed Bread, THIS IS MY BODY. And his 
Holy Apoftle faid of it. The Bread which we 
break, is it not the Communion of the Body of 
Chrifl? And do we doubt, how it works this 
Effed? Dare we Rejed it, becaufe it feems 
flrange to us, how it fhou'd work this EfFed, 
who know as little how our Daily Bread does 
nourifh our Bodies^ Do we objed our Igno- 
rance how a Man can be Bom of Water and 
the S fir It, who can give as fhort an Account 
how we are formed, of a drop of Water, in the 
Womb j and by what Ligaments fuch different 
Natures as Sod and Body, are compared and 
linked together ? How can we pretend to have 
Talth in Chrlflr, and yet not believe his Words^ 
becaufe of the feeming difficulty to our llnder- 
ftandings (who know nothing) of the Method 
and Manner, how He can bring them to pafs ? 
According to our Faith it wiil be unto us. 
Therefore let us Humble our Sods greatly, and 
imitate the Holy Angels (far more EnUghtned 
than we are) who vail their Faces before God% 
and prelume not to difpute his Commands ^ 
cr pretend to underftand all the Metmds of 
his Tower and Wlfdom unfearchable ! but dejlre 
to look into thofe Things, i Pet. i. 12. thofe Glo-^ 
rious Myfteries of the Goffel, which the ^iakers 

deipife 



defpife, as below the Meafim to which they^ 
have attain'd ! And the Principalities and Power 
in Heavenly places^ do fubmit tO learn the Ma-^ 
nifold VVifdom of God^ Ephef. iii. lo. from that 
Churchy which the Quakers do 'vil:fie and trample 
•under their feet ^ as thinking it iincapable to 
teach them any thing, or to adminifler to them 
the Sacraments which Chnft has commanded. 

But becaufe the Difpute will arife which that 
Church is, in the miferable Diviflons of Chri- 
ftendom^ and amongfl the various forts of the 
Pretenders to it,I have in theDlfcourfe mentioned 
in the Advertifem,ent^ I hope, given a plain and 
fure Rule to guide all Honefi and JD^finterefted 
Enquirers, in. that moil: 'neceffaryaadfjinddmen-^ 
talFomt, 



G 2 Tile 



(84) 



The Conclufion. 

Shewing the Neceflity of Water- 
Baptifm. 

THE Sum of what has been faid, concludes 
in the great Neceflity there is of Water- 
Baptifm, 

But before I fay more of it, I will obviate 
an Objedion, which may arife from the word 
Neceffary, 

If it be Ahfoliitely NecefTary, then none can 
be Jdved without it : Which fort of Necejfity 
I do not plead for. This is plainly diilingui- 
ilied in the Catechifm of our Churchy where thisy 
and the other Sacrament (of the Lord's Suffer) 
are faid to be Generally neceflary to Salvation. 
Generally^ that is, in the General and Common 
Methods which are prefcribed in the Gof^eL 
For no Body will pretend to Limit GOD ^ as 
if HE cou'd not [ave by what Means and Me^ 
thods HE pleafes. But we are ty'd up to thofe 
Rules which HE has prefcrib'd to Vs : Yet We 
mull: not Tie HIM up to thofe Rnks^ to which 
HE has Ty'd Vs, 

But who are they that have Reafon to expeft 
God's Extraordinary Mercies, out of the Com- 
mon Methods of Salvation ^ and to be made Par- 
takers of the Inward^ without the O/zrip^r^Bap- 
tifm ? 

I. Thofe 



I. Thofe who being confclentionfly concern'd 
for the Outward^ yet cannot obtain it, through 
the Want of a Mwlfter of ChriB^ Lawfully Or^ 
dain'd to Adminifler it ^ as in Turkey^ Africa^ 

Thefe are under an Invwfihle Neccfflty : And 
their Ear?/es} Defies (I doubt not) will be ac- 
cepted by God J and the Sprititd Baptifm be con- 
fer'd upon them, without the Outward, 

II. Thofe who have been Baplz.ed byPerfons, 
not lawfully OrdalrPd^ and confequently they 
have received no Baftifm^ having receiv'd it 
from thofe who had no Commiffion to ^i;*?^/- 
nifler It ; but who were Guilty of the Highelt 
Sacrileo^e^ in Ufurping fuch a Sacred Commillion, 
not Lawfully Deriv'd to them by a S^ccejfive 
Ordi-aation from the Afoftlcs : But yet, through 
a General Corruption of the Times, fiich Bav- 
tifms are fuffer'd to pafs, whereby the Perlbns 
fo Baftlz.ed^ fwiming down the Stream, do- 
think their Baftifm to be valid, and therefore 
feek not for a Re-Baplz^ation from thofe who are 
truly Empowred to Adminifler it. I fay, Where 
no fuch Re-Bf.ftlz.ation is taught, and thereby 
the People know nothing of it •, in fuch Cafe, 
their Ignorance is, in a Manner, Invincible ^ and 
their Sincerity and Devotion in Receiving No Sa- 
craments^ yet thinking them True Sacraments^ 
may be Accepted by Cod^ and the Inward Grace 
confer'd, and the DefeEis in the OMward and Fi-^ 
fibk Signs may be Fardon^d. 

G 3 But 



(86) 

But neither of thefe Cafes does reach thofe, 
who negleFi the Outward Aieans^ Upon Pretc^ce 
of Inward FerfeBlon without them. Thefe he- 
fplfe the Ord'Timce of ChriB^ and make them- 
felves Wifer than He •, as if He had appointed 
Menns either Vnnecejfary^ or ImjfeBud to the 
£;7ij for which they were intended / 

And I defire thefe to coniider the Great Ne- 
ceffity there is for Water-baptlfm.y as before Ex- 
plain'd. 

1 . Becaufe it is ordain'd as the Means where- 
by the Inward Ba;^tifm of the Holy Ghofl is gi- 
ven, as I have before quoted, Jcis ii. 38. Be 
BAPTIZED^ and ye fljall Receive the Gift of the 
HOLT GHOST. By This Baftifm^ cou'd not 
be meant the Bafttfm with the Holy Gho,% be- 
caufe This Bafttfm is Here propofed as the Means 
whereby to Receive the Inward Baptifm of the 
Holy Ghoslr. 

Again, Epkef. v. 26. That He f Chrilt) might 
Smlilfe and "Cleanfe it ( the Ghurcli ) with the 
Wafhing of Water^ by the iVord. Here the Wajh- 
irig of I^Vater is the Means^ tho' the Operation 
luid rertae is from, the Word : And therefore 
the Outward Wafhj?7g or Baftiz.ing (which means 
file fame, as before told, SeB, i.) cannot be the 
fame with the Word in this Text, 

2. Chrift having appointed this as the Means^ 
you. fee Y^\s2.tStrefs He lays upon it, and how 
Neccffary He makes it. 

John iii. 5. Exceft a Man he Born of Water 
and the Sfintj he cannot Enter into the Kingdom 
of God. V Here the Water and the Spirit are plain- 
ly Diftinguilhed, and Both made Nec-epiry to \ 
Balvation^ the Oimvard as well at tlie Inward: 

: ^ ^ ■ . . As 



(87) 

As it is written, Rom. X. lO. For with the Heart 
Man Believeth^ unto Rlghteoufnefs ^ A-nd with the 
Mouth Corfejfion is made unto Salvation, The 
Belief of the Heart h Neccjfary unto Right eouf- 
ticfij i. e. to make Us ^.V^/fo//j before God: But 
the Outward Co;7fcJfion of" the Month is like wife 
as Necejfary to OUr Salvation, As ChriB faid, 
(Matth, X. 32.) IVhofiever pall Cenfefs me before 
Men^ &:c. We mufl Outwardly^ and before Men^ 
Confefs to ChriH, by the Dae Performance of 
His Outward Ordinances ^ without which our In- 
ward Belief m Him will not be fufficient to our 
Salvation, Baftifm is an Outivard Badge of Chri- 
ftianity^ by being the Outward form-^ appointed 
to admit Men as Members of the Church of 
ChriFh ^ and whereby they own themfelves to 
be fuch, before Men : But thofe who will not 
wear this BADGE^ as a Confejfwn to Chrifl^ be- 
fore Men '^ Chrifi will not Confefs them, before 
His Father^ in Heaven, 

Mark xvi. 16". He that Believeth and is Bajp- 
tized^ jhall be faved. Here both the Outward 
and the Inward arc joyn'd together, and both 
made Necejfary ^ For, by Bavtifm^ Here, cannot 
be meant the Inward Beliefs that wou'd make 
a ^Tautology of the Text^ and mean thus^ He 

that Believeth and Believeth Thus it muft 

be, if by Baptifm^ in this Text, the Inward 
Baptifm^ or Belief of the Heart be meant. But 
this being plainly meant of the Outward Bapifm^ 
the Confequence from this Text is plainly this, 
That he who doth not Believe^ and is not Bapti- 
sed, pdl not be Saved, Of v\^hich I adjure the 
Quakers to Goniider molt ferioufly : For tho' 
they had the Inward Baftifm as much as they 

G 4 Pretend 



(88; 

Pretend to, yet were the Outward neceflaryJ 
Peter thought Water neceflary to give Outward 
B aj^t I fm to thofe Who had already Received 
the Inward Baftifm of the Holy Ghoi% Acts 
X. 47. 

And the DoBrine of Baftifm is reckon'd a- 
mong the Princifles and Foundations of Chrlftia- 
my -J together with Faith and Refemance^ &c. 

fIcb.Ni. 1,2." 

But the Quahrs^ like Naaman^ flout at the 
Aicans^ as too eafie to he effeUual ^ and call Ba- 
pifm^ in contempt, Water -SfrinMing. And I 
will anfwer them with Naaman\ Servants, 
(2 Kir.gs V. 13.) If Chrift had bid thee do fame 
great thi?7g^ voouldft thou not have done it ? How 
tnnch rather then when He faith to thee^ Wajh and 
he Clean ? And as neceffary as the Waters of 
Jordan Vv^ere to the Cleanfmg of Naaman^ fo 
neceffary are the Waters of Baftifm tO the Clean^ 
firg of our Souls. None dare fay, That GOD 
cou'd not have Cleanfed Naaman otherwife : 
But GOD having, by his Prophet^ appointed 
that Means, if Naama?i had negleded it, he 
had not otherwife been Cured. How much 
more, when GOD has appointed the Means of 
B^i^tifvy by his Son^ if we NegleEl it, fhall we 
be Sav'd without \0. He that Defpis^d Mofes'j 
Lav:^ dyed without Mercy : Of how much forer 
Funifhment^ fuppcfe ye^ Jljall he be thought worthy^ 
roho hath trodden under foot the "Ixi^itwlion of the 
Son of GOD^ and counted if an unholy things do^ 
ing Defpight to it^ Inventing Contemptible Names 
for it, and Ridiculing the Adminifiration of it '? 
But as the Spirit of Cod moved^ at firft, upn 
the Face vf the M^aters (G^n. i. 2.) to Impregnate 
'■' ■ ■ ' -thenig 



(89) 

them; and inake them FmBlfie; and gave a 
S%L Vertue to the W^ers oijorda. of 
l^Ln, and Bahefda, for Healing of the Flefi ; 
WhT fhou'd we Doubt that the fame Spm 
ran and will SanUifie the Waters of Baptifm to 

the yl/y/?'w' W^#'«^ ''""^-> <^''^' ^^TP -^t 

Pofit^e /'^/^•f^"-^" a^d ^^-""'^^ °f .^^'■^^ f"'^ ^'l 

>4fl^< TI ^8. Repent and he Baptised, every one of 

fou in'the Name of Jefm Chrift, for the Remf 

fanofSms, and ye Jl^all Receive the Gift of the 

■ "^This was not the Extraordinary Gift of Mi- 
\ ^acles which is here Promifed, fand which all 
Baptiled Perfons did not Receive or Expea) 
but the Remtf[ion of Sins. And let me add. 
That the Ordinary Saving Graces of the Spmt, 
which work fihntly, without Obfervation or 
ihow are much Preferable, and more Defirable, 
than the Extraordinary Gifts oi. Miracles, which, 
for a time, were Neceflary, at the firft Propa- 
gation o^ the Gofpel ; and held Men's Eyes m 
Great Admiration: But were of Dangerous- 
Confequence to the PoflefTors, and a Tempta. 
tion often to Vanity ^ which had almoft over- 
fer the Great Apofile, 2 Cor. xu. 7, 8, 9. and 
threw others into the Pit of Deftruaion, 
^/.rrk vii. 22, 23. lO. xiii.2. and therefore 
were not to be Trafd for, or Befwd: We 
iiiuft be totally 7affive m this Cafe ; and when 
fent being for the Convidion of others, to 
Receive fuch an Extraordinary Gift, viilh Fear 
,nd rremhling, left it Hurt our weak Mmds, 
not capable, but by as Extraordinary ^n M^ 
ftance of Divine Grace, to Bear fuch mighty 
hvelMions, and not to let in with it a fecret 



( 90 ) ■ 

Tride in our felves^ which Ipreads our Sails 
ib wide, that without a Proportionable Ballafl 
of deep Humility^ we fhall be driven from 
our Comfafs, The Enemy throws in this llrong 
Ten.ftation^ with thofe Miracdm Gifts'^ which, 
^-am Men do I^wrantly Covet, and fome falfly 
Tretend to, to their own Deflrn^ion. But much 
more VduMe are thofe Saving Graces^ which 
we are commanded Daily to Vray for, and 
Daily to Endeavour : Much more Available to 
us, and Treclons in the light of God, than 
all Miraculom Gifts^ is that Gift of The Holy 
Ghoft^ the Remijfion of Sins^ which is Promised 
to the Due Reception of Baptifm^ and en- 
Liik.x.i7,rolls our Names in Heaven. Behold ({aid Chrifi 
18,19,20. to his Difcifles^ who Boafied^ that even the De- 
vils were fuhjeEi to them^ throngh His Name) I 
give unto yopt Power to tread on Serfents and Scor- 
pions^ and over all the Tower of the Enemy ^ 'and 
7iothing fhally by any means^ hurt you * notwith^ 
/landing in this Rejoyce not^ that the Spirits are fub^ 
jeB unto yon ^ But rather Rejoyce^becaiife yonr Names^ 
are written in Heaven. 



The 



(91 ) 



To be added fo the End ofSeEt. VIIL p. 49- 

But R» Barclay argue in his Aplogy^ That 
the Baptifwy of which the Ark was a Tjfe^ 
cou'd not be the Ontward^ or Water-haftifm^ 
becaufe that it felf is a Tyfe^ viz,. Of the /;?- 
vpard or Splrimal Baptifin. And he fupports 
this Notion by a Critkifm upon the Word 
"AvRTvroy in this Text, which he fays is not 
rightly Tranilated in our Ef7glifi by The like 
Figure. Becaufe, he fays, the Word 'Aj-ttti/tt©- 
fignifies the thing Typiffd^ and not the Tyfe, 

But, by his leave, it fignifies the quite cor^ 
trary. Heb, ix. 24. not the thing Typlfy'd^ but 
only the Type : For there the f/oly Places made 
with Hands are called the ^AvTiTVTnty the Fio-itres 
or Types of the Trne. And that Word is not 
to be founds except in thefe two Texts, in the 
whole New Teilament. And therefore if one 
of thefe Texts muit explain the other, the Word 
, 'A1/777VT©-, or Anti-Type^ i Pet. iii. 2 1 . mull be 
taken in the fame Senfe, in which it is ufed, 
Heb. ix. 24. becaufe there it cannot pollibly be 
taken to mean the thing Typify'd^ or the Archi- 
Type J therefore neither oaght it to be fo 
ftrain'd, as Barclay does, to mean the quite con- 
trary,in the prefent Text. And our Tranilation 
is Juftify'd, which renders 'AyTi^T©- the like Fi- 
gure^ as does the Vdgar^ Similis format. For 
both the Waters of the Ark^ and of Baptifm^ 
arc the outward and 'vifible Signs^ but not the 
■ thing 



.( 92 ) 

thing figmffd^ which is the Salvation of the 
Sonl^ by the Regeneration and Waging of the Sfi- 
rit. And they are like Figures^ both fignifyipg 
the fame thing, in a manner very like to one 
another. That as Noah^ &:c. were fav'd in the^ 
Ark by J^^^er from Corporal Deaah^ fo are the 
True Believers fav'd by the Water of Baptifm^ 
from the Death of Stn and //<?//. In which Scnfe 
the Ark was a T)/^^ of the opttward or Water^ 
haftifm^ tho' both were 7}'p^j, but one nearer 
than the other. And becaufe the Baptifm men- 
tioned in this Text, i ?et, iii. 21 . is an 'Amrj^Q-^ 
a Type or Fi£irre ^ therefore it mult be the O^t^ 
'Ward and Water -baptifm^ which is here meant* 
For the Inward and Spiritual Baptipm is not the 
Type or Figure^ but the thing figniffd. And 
thus i^ol;. Barclay's Argument and Criticifm has 
turned into a full Demonllration of the dired 
contrary of that for which he brought it : And 
has thoroughly Eftablifhed the Divine hiftltmon 
of the Omxvard or Water-Baptifm, 



FINIS. 



The Contents of Epifcopacjr. 

SECT. I. 

the riecejftty of m Outward Commiffton to the 

Minifters cf the Gofpel. 
The Cafe is Stated at to r^<i/i? Quakers, fortphofe 
JatufaSiionthlsu intended, page i 

I. Of Peifonal Salifications reqnlfite in the 
Adminiftrators of the Sacraments. z 

II. Of the Sacerdotal Ratification of an Out- 
ward Comwijfion, as was given to Chrift kj 
God. 

III. Bj Chrifl to the Apoftles, &c^ 

IV. By the Apoftles to others, 

V. Thofe others mpomrd to give it to others 
After them, 

S E G T II. 
The BeduBion ofxhis Commiffion is €ontinudin 
theSucceJfion o/Bifliops, and not ^/Presbyters, 

I. Either way it operates againfi the Quakers, f 

II. The Contintimce of every Society isdeducd 
in the Swccc^ion of the Chief Governours 
of the Society^ and not of the Inferior Offi- 
cers, ibid. 

III. This Jhewny in matter of FaUy as to the 
Church and the Sttccejfion o/Bifliops from the 
h^o^Xti times to our Days^ particstlarly here 
in England, 

IV. The Presbyterian Tlea confider'd, that 
Bilhopricks mre but fingle Fariflies % 

and 



1- 



f The Contents; 

4Hd e^nfequentlyy that every Ttcihytttvfidt 4 
Bifliop I and their vain Logo-machy Mp$n 
the wordsj "ErnnovQ- and TlfiMTifQ; 3 

V. ArgudfromtheTjpeof the Levitical Prieft-^ 
hood, which fiewn to he the Method rfChri^, 
the ApoMes, 4m^ Primitive Fathers, 11 

VL Whence the Cafe of Korah and the Preshy- 
tex'idinsfhewnto he the fame, jindthe Epif- 
copal Supremacy as Plainly and Fully Efid'^ 
hlijhedf as was that of Aaron and his Suc- 
ceflbrs. 11 

VII. No Succeilion of Presbyters can be Jhewn 
frdm the Apo^ks, I^ 

VIII. The Pretence of Extraordinary Gifts, no 
Ground or Excufe for malting of a Schifm, 1 7 

SECT. Ill, 
OhjeBion from the Times of Popery in this 
Kingdom -y as if that did Un. church, and 
ionfequentiy breal^ the Succeflion of our 
Bifhops. 
L Thisjhevfn to be a Pop\^ Argument ItJ 

IL That idolatry does not Un-church. Provd 
I. Becaufe a Chriftian may be An Idolater, ibid. 
%. Prom the Tjfe of the Church under the 
Law. 29 

in. Epifcopacy the mofl offofte to Popery. 30 
IV, Ma!e,Adminiftration does Forfeit, but not 
Vacate a CommifTion, till it be Re calld. 3 4 
V^ DefeS:s in Succeflion, no Bar to the Poflef* 
fors, where ther are «o«(? w^o Claim <i Better 
Right. 16 

SECT. IV. 
The Aflurance and Confent in the Epifco- 

pa! 



The Contents* 

pa! Commnnion, beyond that of any other. 
I. the Epircopal Communion of much greater 
' Extent^ and more Univerfail fhan all thofe 
who oppofe it. 37 - 

II. j^nd then the Church of Rome, if join d 
with them, 38 

III. The DifTenters from Epifcopacy, do all 
Deny the Ordination or Call of each ether. 3 ^ 

IV. // the Quakers receive Baptifm from any 
of thefe DifTcnteVj, they have no Reafon to 
expe^ the fame Allowances as may he given to 
thofe of their own Commmions. ibid. 

V. The Epifcopal Ordinations^ and confequentlj 
their ^i^ht to Baptize, i^ ownd by both Pa- 
pifts and Presbyterians, 40 

SECT. V. 

The Perfonal Sandity of the Adminiftrator 
of the Sacraments, tho' highly Reqnifite on 
his Part^ jet not of Ncceffity, oi to th? 
Receivers, to convey to them the Benefits 
of the Sacraments : Beeaufe 

I. T^ffVertue cumes not f<omthe M"nifter, b»t 
from God alone. -41 

II. For this Caufe (among others) Chn^ chofe 
Judas to be an Apoftle. ^% 

III. God'^ ?ovQer is Magnified in the Meanefs 
of his Inftruments. ibid. 

IV. Sf. Paul rejoyc'd at the Trenching of Evil 
Men. - 43 

V. This confirmed by daily Experience. ibid. 

VI. The Argnmsnt fironger as to the Sacra- 
ments. 4y 

VII. The F at alQonfequences of making the Per- 
fonal Holinefs of the Adminiftrator N-^cf- 



The Contents; 

[ary towards the Efficaq^ efthe Sacrament8,45 
l./f takes away all Aflurance >« ow Receiving 

of the Sacraments. ibid. 

2. It renders the Commands of Chx'i^y of none 

EffeB. ibid. 

^, It is contrary to the tenure of Godi's former 

In ft it Ht ions ; and puts us in a more uncertain 

Conditionthanthey were under the Law. ^y 
4. It> vca4 the Ancient Error of the Donatifts j 

and Borders upon Popery. ibid. 

VIIL jis great Sandity to be found in theQtxgy 

of the Church of England, as among any of 

our DilTenters. 49 

IX. Therisy atleafi, aDouht in Receiving Ba^p- 
tifm from any of our DilTenters. Which^ in 
this cafe^ is a Sin: Therefore fecurity is only 
to be had %n the Epifcopal Communion yo 

X. The Advantage of the Chnxch 0/ England, 
by Her being the Eftabliflied Conftitution,w^r 
fincetheKtlormdiX'xQn ji 

XI. That therefore nothing can excufe Schifm 
from Hery but Her ^n)oy nmgfomethingy as 
^Condition of Communion, that is contrary 
to theHoly^CT\ptUT€$ '^which cannot befhexvn^z 

XII. Therefore to Receive Baptifm/row f^eChurch 
tff England, is the greatefl Cccumy which the 
Quakers can have of Receiving it from Proper 
Hands, ibid. 

Xill. An Anfwcr to the Objedion, That 
Baptifm htts notfuch Vifible Effcdls amongftus^ 
as the Qciakers woud dejire* y 3 



The 



The Conttnts^ 

The Supplement 

L Seme hnthot\tietfofEf\rcof2iCji <ii ©iftindt 
fromy snd Superior *(> Presbytery, taken out 
#/ the Fathers Md Councils in the firfi 
4yo rears after Chrift. j 

IhThat thevphoieKeform^tion', w^» Calvin, 
Beza, and thQfe of their Communion, were 
M44lom AlTerters e^^Epifcopacy, 



I 



DISCOURSE^ 



SHEWING, 



Who they are that are now Qua- 
lif/d to Adminifter Baptlfill 
and the ^0^'jS^^Upper. 

Wherein the Caufe of 

EPISCOPACY 

Is brief!/ Treated. 



By the Author g^ the Smke in the Grajs, 



No Man Uk^afj this Honour unto hmjfelf, hm 
he that ts calisd of God^ as xva4 Aatoni 
Heb. 5*, A, 



\ 

X 

\ 

! 



LONDON, 

Pfinted by W.Redm^jne, fo^ C Brome 2r rh. Gun ^t the 

Weft-end of Sr. Panl's ; W. KebLmhite at the S-^an 

ru n'!"!' Cfeurch-Y^rdj and G. StraJun at che 

Golden Ball over agrunft the Rcjal Exchange, Comhill 



THE 

PREFACE 

TPH I S Difcourfe was PromisM in 
I that which I formerly Publifh*di 
proving the Divine inftitution of f^^/^r- 
Saptifm 5 and was intended to have 
been annex'd tothat> but fome Delays 
prevented it. 

i can give no good Reafon why it 
has ftay'd thus long, having made but 
little Addition to what was then done: 
But other things Interveny^, and, as it 
is ulual in Delays the firft in Defign 
proves the laft in Fad. 

The Subjea: of this has led me di- 
reftly upon the larger Theme of £/>//- 
copacji 5 which having been (o EUborat- 
Ij and fo often treated of, I intend 
not in this to Branch out into fowide 
a Field, but in a fliort compendious 
Method, to lay before the Qu^tkers^ and 
others of our Dijjenters from Epifcopacj^ 
the Heart of the Caufe, fofar particu- 
larly as it concerns our prefent Sub^ 
jed, the Right of Jdmimfirirjg the Sa^ 
craments of Chrijh 

A 2 And 



The Preface. 

And to avoid the length of Quota- 
tions, when brouglic into the Dif- 
courle, and Dilated upon, I have, at 
the end, Annexed a fmall /Wr^ofQuo- 
tations out of the Primitive Fathers OinA 
Councils of the firft 450 Years after 
Chrifi^ to which the Reader may Recur, 
as there isoccafion. And having them 
all in one view, may confider them 
more Intirely, and Remember them the 
better. 

I have Tranflated them for the fake 
of the Englijh Reader, but have put 
the Originals in another Cotumn, to 
juftifie the Tranflation ; and for their 
fakes who may not have the Books at 
hand. 



A 



( I ) 



A DISCOURSE, 

shewing^ who they dre that are mw quali^ 
fy^cL to Admimfter Baptifm ^ and the 
Lord's Supper. 

SECT. I. 

The Neceffity of an Outward C^mmiJJion 
to the Minifters of the Go/pel. 

SOme fakers having perus'd my D//- 
couy{c of Bapttfm, think the ^aker 
Arguments againft it fufficicntly An- 
fwered ; And they have but one Diffi- 
culty remaining, tha1^ is, who they arc (a- 
mong the various Pretenders) that are duly 
Qiialify'd to Admmi^tr it. 

And if fatisfadion can be given to them here- 
in, theypromife aperfcd: Compliance to thac 
Holy InftitHtibn, 

The Chief thing theyfecm to ftand upon is 
the Verfonal Holimfs of the jidmimjirator ^ 
thinking that the fpiritud Effects o( Baptifm 
cannot be convey'd by the means of an Vn^ 
fan^tfyd Inflrnment, 

But yet they Confefs, that there is fomc- 

thing elfe Neceffary, befidesthe Perfoml Ho^ 

lineal of the Adminifirator : Otherwife, they 

A 3 wou'd 



( 2 ) 

woud think themfslves as much c^alifyd to 
j4dmmij[}er ]t as any others j hecaufc. Ipre- 
fume, th'^y fuppofe themfel^es to have as 
great a [^/leafure of the Spirit as other Men. 

This Requidt which they want, is that of 
JLawful Ordination, 

But the Presbyterians^ Independents^ and ^^/7' 
^;/?j do pretend to this. Therefore their Tir/tf 
to it is to be Examined. 

And, that we may proceed the more clear- 
ly in this Matter, with Rerpe(ffc ftill to -that 
difficulty upon which the fakers lay the 
ftrefsj we will Inquire concerning rhofCc^^- 
lifications which are Requifitin any Perfon ihac 
fhall take upon him to ^dminifier the 5<icr<«- 
mentsofChrifI:*8{nft'nm\on. And, 

Thefe Qualifications are of two forts, ?er» 
fonaloT Sacerdotal. 

L Perfanal. Ihe Holinefs o( the ^dminiflra- 
tor. And, though this is a great Qualihcation 
to Fit SLiid Prepare a Man for fuchan Holy 
Adminiftracion, yet this ^hne does notfuffi- 
ciently Qualifie any Man to take upon hiai 
fuch an Adminifiration. 

II. But thcrf^ is moreover requir'd^ zly. A 
Sacerdotal Qa?«lification, that is, an Outward 
Commijfion to Authorize a Man to execute 
any oacerdotal or Mmfterial AS: of Religion. 
For, Tkis Honour no Man taketh unto him[elf^ 
but he that is called of God ^ as was Aaron 5 Heb. 
V. 4. (0 alfo Chrift glonffd not himjelfto be made 
an High Pr left '^ Btst he thatfaid unto him, thoft 

art my Son • Thou art a Priefi^ &C. 

.. Accordingly we find that Chrifi did not take 
upon Him the Office of a Preacher^iiW after that 
: ^' Oxtmrd 



( 3) 
Omward Commijfion given to Him by a Voice 
Uon\Heav:n, at His Hapttfm j forit is '\ ritten, 
Matth. iv. 17. Frem that time Tefbs began to 
Preach: Then He Began i and He was then 
about nir t J Tears of ^ge^ Luke ill, 23. Now 
no Van can d..ubt of C^n/rs Qualifications, 
h^rove th Jit ttmey 3$ to H^tinefs, Sufficiency, ^nd 
all Perfon^it Findowments. And if all thefe 
were not fLfficienc to Chri[f Himfelf, without 
zn Out ^strd Commijfion, what other Man can 
pretend to it upon i he Account of any Pergonal 
Exceil ^ncies in Himfelf, without an oHtvenid 
Commijfion ? 

III. And as Ch^ift was outwardly GommifTio- 
na?ed by H s Father, fo did not He leave it 
to^His Difciples, every ones Opinion of his own 
fuffic'ency, tothruft himfelf into the Ftnyardf 
but Chofe Twelve ^poflles byNamej and af- 
ter them, Seventy others of an Inferior Order, 
whom He fent to Preach. 

IV. And diiChiifl gave outward Commijfidns^ 
while He was nf)on the Earth, Vo we find that 
His jlpojiles did t'roceed inthefame Victhod, 
after His Afcenfion. Ad. xiv. 23. They or-- 
dainedthcm Elders in every Church, 

V. But had they, who were thus Ordained 
by the ^pofiles^ Fower to ordain others? Yes, 
Tit. i.y, I rim. v. 22. For this cauje left I thee 
in Crete, that thou Jhould-^fi — — Ordnin Ml" 
d^rs in every City, Lay hands fuddenly on no 
Man, 8cc St. Clement ^ in his fir ft Epifvle to 
the Corinthians^ writing concerning the 5ir^/is5f 
which was then rifen K«i d 'hTd^Kot A'xW 
up amongft them fays, xyvc<^i ^d T^KvfU'h^S 
Parag. 44. 7 hat th^ xc^rSf, tu \^i \^ ^ r^- 

A 4 jipcjilei 



(4 



j4po files fore ^nov^ing 
there wotid be Contefts 
concernmr the Eptfco- 
■pd Name (or Office) 
did themf elves appoint 
the Perfons : And not 
onlf fo, left that might 
be (aid to be of force, 
only daring cheir time. 
Bat that thev after- 
wards eftMtJlced an 
Order how^ when thofe 






iy;W;w ^^^^j' ;[;;^i Ordainedjhou'd Die; others, fit 
and approved lAen, Jhond [ueceed them in their 
jViinifiery, Par. 43. that they who were intru- 
fied With this Work^, by God^ m Chufty did Con- 
fiitme thefe Oljjccrs. 

Bat this Matter depends not upon the Tefti- 
mony of him^ or many more that mi^ht be 
produced, k is fuch a PaWick Matter of Fad 5 
That I might as well go about to quote parti* 
cular Anchors, to prove that there were Empe- 
ror s'm Romey as that the ASmfters of the Church 
of Chrifi^ were Oraained to fucceed one ano- 
ther 5 and that they did ib fucceed. 



SECT, 



( 5 ) 

SECT. H- 

The Veduciion of thk Commifllon u con- 
timH in the StiaelJion (?/Biihops And not 
(/Presbyters. 

BUT here is a Difputc, whether this Sua- 
cejfton was preferv'd in the Order of ^*- 
Jhops or Presbyters ^ or whether both are not 
the fame ? 

I. u4n[w, I. This is theConteft betwixt the 
Tresbyterians and us : But cither way it ope- 
rates againft the ^ak,ers, who allow of no 
SHCcejfion deriv'd by onward Ordination^ 

II Anfvff. 2. But becaufe the Defign of this 
Vtfcourfe is to fhevy the Succejfion from the -4- 
poftles, I anfwer that this Succejfion isprcfer- 
ved and deriv'd only in the Bifioops : As the 
continuance of any Society^ is deduc'd in the 
Succejfion of the Chief Governors of the Society^ 
not of the Inferior OJfcers. Thus in Kingdoms, 
we reckon by the Succejfion of the Kings ^ not 
of Sheriff's or Conftables 5 and in Corporations 
by the Succejjt on of the Mayors or other Chief 
Officers i not of the Inferiour Bailiff's or Ser- 
jeants : So the Succeffion of the Churches is Com- 
puted in the Succejfton of the Bijhops, who arc 
the Chit f Governors of the Churches y and not 
of Vresbytersy who are^but Inferiour Officers un- 
der the Btjhops, 

III. And, in this, the Matter of FaCt is as 
Clear and Evident as the Succeffion of any 
Kings or Corporations in the World, 

To 



Tobej»in with tht Apftlty we find not on- 
ly that they Gonftiuted Tmothy Birtiop of 
Ephefast and littuoxCrete^ asm the Subfcrip- 
tions of St. Fad% Epiftle^ to thfm : But, in 
Eu/e^tm^Tid o her EccifiafiicalHifioriansy you 
have the B{fhops Nam'd who were Gonjtitu- 
ted by the ApoiHesthemfelves, over the then 
famous Churches off erftfalewy ^ntioch, Rome^ 
and Alexandria^ and many other Churches j 
and the Succeffton of them down all along. 

St. Polycarpy B'ftiop of Smj/rnn, was Difl 
ciplc lo St, John the Apofi lei and St. Ire»ASis, 
who was Difciplc to St. Poljcarpy was Gonfti- 
tured^/y2?:'/?ofZ,;'<>»^in France. 

I mention this, becaufe it is Co near us i 
for, in all other Cbarchss, throughout the 
whole World, where-ever Chriftianity was 
Planted, Epifcopacj was every where Efta- 
bfifh'd, without one Exception, as is Evident 
from all their Records. 

And fo it was with us in England^ whither 
it is generally fuppos'd, and with very good 
Grounds, thdit St. Paul iir^ brought theChri- 
ftian Faith. Clemens Komanus, in his Firfl' 
Ep'ijt. to the Corinthians y Paragr. ^, Says, 
that St. Paul went Preaching the Gofpel to the 
fartheft bounds of the Wefl j cm tv nfua, ^ Aurtuf, 
by which Term Britain was then Underftood. 
AndTheodoret e-nprefly Name? the Bntams a- 
mong the Nations Converted by the /^pofilest 
("To. 4- ferm. 9. p. 6io. ^ And Enfehiiss in his 
Evangelical Demon^rarion, (/. 3 , c. 7 , p. 1 1 3. J 
Names like^vife the Britains, as then Conver- 
ted. 



But 



( 7) 

But whether Sr. PahI^ or, as fome Conje- 
fture, Jofepho\^ Arimathea^ or any other -^/7j- 
fioitcd Ferfon was the ftrft who Preached 
C^W/f in EngUndf it matters not, as to our 
Frefenc Purpofe ; who Enquire only concern- 
ing Epifcopacfi And it is Gertain by all our 
Hiftories, that as far up as they give us any 
Account of Chriftiamty in this IJland^ they tell 
us likewife of Btjhops 5 and the Succeffion of this 
Church of EngUnd has been Deduced in the 
SuccelTion of Bijhops^ and not of Presbyters. 
And particularly in the Diocefs of London^ 
which wasthefirft Archl Epifcopal See^ before 
Auguftin the Monk, came hither, after which 
it was Eftablifh'd in Canterhnry, And the 
S4^o» Writers havcTranfmitted the Succeffion 
of chei r Bijhops in Canterbttryy Rochefter^London^ 
dec. 

And in Countries fo Remote and Barbarous 
as Jjlafid it felf we find the fame care taken j 
Ara 07 Ar as znl/landi/h Prieft Surnam'd/fm- 
frode the Learned, who flourifh'd in the Ele- 
vsnth Century^ and was 29 Years Old when 
Chfiflianity wa^ brought thither, in his Book 
of that Couatry written in IJlandiffj, has 
Tran(m tted to Poftcrity, not only the Sue- 
cejfton but the Genealogies of the Bi poops of 
Skatholc and HoU (the two Epifcopal Sees of 
Jjland ) as they Succeeded one another in 
his Time. I mention this of IJland, to (hew 
that Epifcopacy has Extended it felf Equally 
with Chriftianity^ which was carry *d by it, 
into the Remoteft Corners of the Earth j up- 
on which account the Bijhdps of Sk^lholt and 
Bola^ and their Succeffion , are as Remark- 
able 



(8) 
able Proofs of Epifcopacy, tho' not fo Famous 
as the Bifhops of Canterbury and London, 

IV. If the Preshyterians will fay (becaufe 
they have nothing left to fay; that all London 
(for Example^ was but one Pari/h-, and that 
the Presbyter of every other Parifh wa3 as 
much a Bijhop as the Bijhop of London 5 be- 
caule the words 'E^wV^o^ri^ and UfiffCuTtf<^^ Bijh- 
op and Presbyter are fbmetimes us'd in the fame 
fenfe 5 They may as well prove that Chrijt 
was but a Deacon, becaufe He is fo call'd, Rom, 
XV, 8. A/rtwir©-, which we rightly Tranflate 
a Mintfler ; And Bifoop fignifies an Overfeer^ 
and Presbyter an Ancient Man, ox Elder Man -^ 
whence our Term of Alderman, And this is 
as good a Foundation to Prove that the Apo- 
files were Aldermen, in the Cuj accepration 
of the Word 5 or that our Aldermen are all 
JBiJhops and Afo^los, as to Prove that Pres- 
byters and Bifhops are all one, from the Ghildidi 
Gtngleofthe Words. 

It wou'd be the fame thing, if oneflioud 
undertake to Confront all Antiquity, and 
Prove againft all the Hiftories, that the Em- 
perors of Rome were no more than Generals 
of Armies, and that every Roman General was 
Emperor of Rome 5 becaufe he cou'd find the 
word ImperatoT fometimes apply'd to the Ge^ 
neralofanArmy. 

Or as if a Common-wealth^man (hou'd get up 
and fay, that our former Kings were no more 
than our Dfikes arc now 5 becaufe the Stile of 
Gracey which is now" given to Duk^es, was then 
given to Kings, 

And 



(p) 

hni fuppofe that any one were put under 
the Pennance of Anfwering tofuch ridiculous 
Arguments $ what Method wou'd he take, but 
to (hew that the Emperors of Rome^ and for- 
mer Kings ofEngUftdj had Generals of Armies 
and Dukes under them, and Exercised Autho- 
rity over them ? 

Therefore when we find it given in Charge to 
Ttmothj, the firit Bifhof of fphefus, how he 
was to Proceed againft his Vresbytersy when 
they Tranfgreded 5 to Sit in Judgment upon 
them, Examine Witneffes againft them, and 
pafs Cenfures upon them, it is a moft Imper- 
imtni LogomaQhj to argue from xht Etymology 
of the Words, that notwithftanding of all this, 
a Bijhop and a Vreshyter are the fame thing. 
Therefore that one Text, t 77w, v. 19. is 
fufficient to filence this Pitiful Clamour of the 
Treshjterians ', our Englijh reads it, againft an 
Elder^ which is the Literal Tranflation of the 
word Fresbyter , xatTt* ^t^fioCwn^v, againft a 
Presbyter receive not an ^ccufation, but before 
two or three Wit ne ft s, and, them that fin Kebuk? 
before ally that others alfo may fear. Now, up- 
on the Fresbyterian Hypothefis, we muft fay 
that Timothy had no Authority or fpsrifd-^iou 
over th^t Tresbyter^ againft whom he had Pow- 
er to Receive jiccufations. Examine Witneffes^ 
and pafs Cenfures upon him: Andthac fuch a 
Tresbyter\\Z(\ the fame Authority over Timothy 
which is fo Extravagant and againft Common 
Scnfe, that! wiJl not ftay longer to Confute 
it; and think this enough to have faid con- 
cerning the Presbyterian Argument from ^the 
Etymology of the words Bi/hop and Fresbyter^ 

And 



(10) 

And this likewife Confutes their other 
Pretence, which I have mention'd, that the 
Ancient Bifoopricks were only Single and In^ 
dependent Congregations, or Parijhes, This is 
a Topick, they have taken up but of late 
(being Beaten from all their other Holds) 
and Launched by Mr. David CUrkJon, in a 
Book which he Enticules Fnmative Epifco- 
pacy 5 which has given occafion to an Ex- 
cellent Anfwer, by Dr. Hen, Maurice, cali'd 
ji Defence if Diocefan Epifcopacy, Printed 
169 1, which, I fuppofe, has ended that 
Conrroverfie, and hindred the World from 
being more troubl d upon that Head. And 
their other little Sb\k, and as Groundlefs, 
that the Primitive Brjhops were no other 
than their Moderators-, advanced more lately, 
by Giil^, Rule late Moderator of the General 
jiffcmblj in Scotland^ has been as Learnedly^ 
and with great Cfearnefs of Reafon, Confu- 
ted by the Worthy f, 5. in his Trinciples 
§1 the Cjprianick^ Age, Printed 1 695'. 

Butaslfaid, that Text, i Tim, v. 19. has 
made all thefe Pretences wholly ufelefs to 
the Presbyterians : For fuppofing their molt 
Notorious falfe fuppofition, as if the Bijhop^ 
ricks of ferujatem, Rome, Alexandria, or Loti' 
don, confifted but of one Single Congrega- 
tion, and that fuch Bijhcps had no Presby- 
ters under them J but that all Presbyters wett 
equally Bijhaps^ I fay fuppofing this, then 
it muft follow from what we Read of Timo- 
thy, that one Bijhop or Presbyter had furifdi- 
Bion over other Bifhops or Presbyters, which 
Will Deftroy the Presbyterian Claim of Pari- 
sh 



( II ) 

iy. as much as their Confeflion to thtTtHth^ 
and plain Matter of faU^ that Bifhops had 
Jretbjters under their furisdiSitott', and that 
they were Diftin<^ Ordas: Notwithftand- 
ing that a Eijhop may be called ^toiKopQ- a 
Deacon , or Minifier of Chrift 5 and likcwife 
ripgj^unp©-, an Elder or Gr^vf Man, which 
is a Term ofM-^gifiracj and Dgnity^ and not 
ty'd to -^^^. And a frcsbpcr may likewife, 
in a found Senfc be calFd a ^//feo/?, that is, 
an Overfeef or Shephird^ which he truly is 
over his part-kular Flock 5 without denying 
at all >\6 Dependance upon his Bijhop and 

V. As under the Term of Trie fi^ the High- 

Trieft was included, withoac Dfcftroying his 

Si^premacy^ over the other Priefts, Againft 

which Korah and his Treshyters, or Inferiour 

Tnefts arofe. And if the Presbyterians will 

take his word, whom, of all the Fathers, 

they moft Admi-e, and Quote often on their 

fide, that is, St prom he ^viil ttW them, in 

that very EplHe Cad Ev^gr,) which they 

Boaft favours rhem fo much. That what 

jiaron and his Sons^ and the Levites were in 

the Tempk.^ ^hat fame are B^Jhop, presbyter^ 

and Deacon in »he Church. 

And long before him, CUmens Romanns in 
Ws lEpift. to the Cor t fit htam, makes frequent 
Allufinn to the Epifcop^cy of the Leviticd 
Trieflho-d^ and argues from thence to that 
ofthcC\^j////i»Church. T^ 3S •Ap;;^€p«? ///*» 
Thus Paragraph 40. KM7vp}i<u AJhm^eu »ifff' )^ 
Tq the Htgh Prnfl Wn 'ispsuwy i^O" t*'"'* 
Cfays he; w^^Ktf ^/f<»mrf ©C^WTaxw/, ^ Mviimir 

hss 



( 12 ) 

A!s proper Offices ; to U',u ,»««„'„ ii;^„,„„ 
the Fnefts, their pro- ^di^is h&f„,Q- ^~„ 
per pace v^.s affigned, ^^-,,7, ^^f^,„, ji^. 
Mid to the Levites their ^,. 
fervicet were appointed., and the Lay „,en were 

And Varairaph 42. he applies that Scripture 
/f..LXi7. to the Officers of the cS„' 
Church, and renders it thus , / w.ll cLlti. 
tme the,r Biftops in Righteoufnefs, and their 
Deacons m taah. The Greek, Tranflation 
of the Ixx has it thus. 1 mll\ive theeRn 
/«-.(or Princes; J« ^^ ^hJ^'^X 
re^ce-^ am thy Bi- ttaUuvi v" -x>; 'c 
fhops J» Right eoufnefs, ^^ ^ ^k^^/octu^'h. 

It was the frequent Method of thefe Pri* 
itiirive Fathers to Reafon thus from the Pa 
rallcl *twixt the Law and the Gofpel, the one 
being an ExaiH: Type of the other, and there- 
fore being fulfill'd in the other. And in this 
they follow'd the Example of Christ, and the 
^poftles who argud in the fame manner as 
you may fee Matth, v. i Cor. x. the whole 
Epi^le to the HehrextSy and many other Pla- 
ces of the New Ttfiament, 

VI. Now the Vreshytcriam are delir'd to 
flicw any one Difpanty betwixt their Cafe 
and that of i^^r^^ 5 who was a Frieft of the 
fecond Order, that is, a Presbyter; and with- 
drew his Obedience from the Hiah-?rieft 
with other Mutinous £^v/V^^: For, there was 
no matter ofDoElrineov Worjhip bnmxt ihtm 
and j^nron 5 nor any other Dnpute but that 
of Chnrch Government. And, by the Parallel 
becfvixt the Old Tcpament and the Nm, /o- 

^4 



c 13 ) 

rah was a Tresl^yterian^ who Rofe up againft 
the Epifcopacjf oi Aaron. But this Cafe is brought, 
yet nearer home; for, we are told (fftdexi.y 
of thofe under the Gofpel, who penjh tn the 
gain^jaytng ef Korah: And in the Epifi. of 
Clem. Rom. to the Corinthians before Q^iotcd, 
Paragraph 43. He plainly applies this Cafe 
of Korahy to theftateofthe ChrtftUn Churchy 
fhewing at large, that as Mojes, by the Com- 
mand of God, Determind the Pretenfions 
of the Twelve Tribes to the Glory of the 
Friefthoody by the Miraculous Budding of 
yiaronsKody which was afrer the5(7/?///»and 
Vunijhment of Korah and his Company. So Uks- 
rvifcihc fays^xhsApoftles foreknowing^byC^W/j 
thatDiflentions wou'd arife alfb in the Chnftian 
Chnrch by various Pretenders to the Evan. 
gelical Vriefthood^ did Settle and Eftablifli, 
not only the Perfons themfelvesj But gave 
Rules and Orders for continiijing the Saccfffion 
after their Deaths, as I have before Quoted 
his words. So that it is plain from hence. 
That the Evangelical Priejthocd, is as Po(^- 
Ijy and Cfrf^;»/j' EUabliih'd, and Determin'd, 
in the Succejfion of Ecclcfiafiical Ordination^ as 
the Levitical was, in the Snccajfion of yiaron^ 
And confequentlv, ^\\2iii\\t Rebellion ofPrcsby^ 
ters from under the Government of their Bi- 
fiiopiy is the fame C^fe as the Rebellion ffor 
fo It is calld, Numb.Kvn. 10)01 Korah and 
his Levitesy againil ^ar-on-,' who had as good 
a Pretence aga:nit him from the word Le^ 
vitct which was common to the whole Irihe -^ 
as &>^?resb)teriani have againft Btf oops jf^xom 
the Name B^Jl:>op and Vr^sh-^nsr-, being us'd 
B fonie- 



( 14 ) 
rnmetime promifcuoufly, snd apply 'd to the 
CUr^y in General 5 which is a Term that 
Includes all the Orders of the Churchy as Le- 
vite did among the ^wj. 

VH. But, to leave the fruitlefs Conteft a- 
bout Wordsj let this Matter be Determined, as 
other Matters of Fad; are, ^ 

If I pretend to fucceed any Man in an Ho- 
tiGur or Eftate^ \ muft name him who had 
fuchan Eft ate cr Honour before mcj and the 
Man who had it before him j and who had it 
before him 5 and fo up all the way to him 
who firft had it; and from whom all the 
relt do derive; and how it wa^ lawfully de- 
duced from ont* to another. * 

This the Bt/hops have done, as I have 
(hewn; and can name all the way backward^ 
as far as I-Iiflory goes from the Prefent Bi- 
(hop of London, (for example to the firft 
plantation 6t Chnftianity m this Kingdvom ; 
So, from tlie prefcnc Mijloop of Lyons up to 
IrsHAHs the Difciple of Sr. kolycarp^ as be- 
fore is told. The Records are yet more cer- 
tain in the Great Bipooprick^s of Rome, An^ 
tioch^ Alexatidria^ and others, v\hilethey laft- 
cd in the World. And tho' the Records may 
not be Exrant of every fraall Btfhopric^^ 
which was lefs taken notice of; as the Names 
of many Kmgs are loll, in obfcure Nations 5 
of many Aiayors or Sheriffs^ who, notwith- 
Itandjng have as certainly Succeeded one a- 
nothcr, as where the Records are Preferv d. 
I fay, tho every Bifl:op in the World can- 
not tell the Names of all h s ?rrdeceJfors up 
to the Ap9ftlsi, yet their SnGC€jft$n is certain : 

And 



i 15) 

And in moflCiriftian Nations there are 5/-* 

Jfhops U'ho can do it; vvrhich.is a fufficient 

Proof for the reli; ail ftanding upon the fame 

Bottom, and being Dcrivr'd in the fame Man- 



'<3 

ner. 



Now, to Ballance this, it is Defir'd, that 
the Vresbyterims wou'd {hew the Succeflion 
of any one Vreshyter in the World, who was 
not likewife a Bijhopy m our acceptation of 
the Word, in the like manner from the A^ 
pofiies. 

Till when their fmall Critlcifms upon the 
lEtymclogy of the Words, Bijhop or Tresbyter^ 
is as poor a Plea, as if I (lioud pretend to be 
Heir to an Eftate, from the likenefs of my 
Name to fomcbody who once had it. ^ 

And here I cannot choofe but apply the 
Complaint of our Saviour, fohn v. 41. I^ 
a^y come, in the Name of Chri(t, that is, 
by a ComiTiiTion from Him, deriv'd down 
all the way, by Regular Ordination, him ye 
will not Receive: Nay, tho* he be other- 
wife a Man without Exception^ either as 
to his Life and Converfationy or as to his 
Gi(ts and Sufficiency for the Miniftry 5 you 
make this his Commijfion an Obje^i^n againlt 
him : For that Re^fon alone, you will not ac- 
cept him. But if another come in &is oven 
Name, that is, with no Commt-jfion, but what 
he has from himfeif 5 his own Opinion of his 
own Worthinefs j giving out that hi^felfis fame 
GrsAt One^ (^^^L. viii. 9.) him ye vyIU Re- 
ceive, and Follow and Admire him 5 Heap- 
^ng to your [elves Teachers, having Itching Ears^ 
B 2 as 



( 16 ) 

as it was Prophefy'd of thefe moft degene- 
rate , Times, zTim iv. 3. 

But as to thole weli-difpos'd fakers, for 
whofe Information Chiefly i have wrote this 
Dif coarse ^ I muft fuppofe that thetr Inqui- 
ry is wholly concerning the feveral TitUs of 
BifhopSy Presbjterians^ Jndependetits^ 8rc. to 
the true Succejfton from the ^poftles : That 
it may thereby be known, to which of all 
thefe they ought to go for Bapttfm. 

This I have fliewn, mhehdM of Epifcopary^ 
and put the TreshyteTia^^s to prove their Sue- 
ceftottj in the Form of Prcshyttry^ w^hichthey 
can never do: Becaufc, as I havefaid before, 
th^Chronolo^y of ih^Ch fire h dots not Compute 
from the Succeffion of the Presbyters, but only 
of the BrfhopSy as being the Chief Governors of 
the Chtirch. And thei^efore, tho' in many 
BtJhoprickSy the Roll of their Bijhopixs^TtiQT" 
ved trom the ^poftUs to this Day j yet there 
is not one bare Presbytery thatw, the Mutifier 
of a Parifh^y and no more, no not in all the 
World, who can give a Roll of his Predcceffors^ 
in that Parijh^ half way to the ^pofrlesy or 
rear it; For, from the firft Plantation of C^r/- 
fiiatiity, the Church was Divided into Bifocp^ 
rickj J this Was ncceffary for the Government of 
the Church : But it was not fo early Subdivided 
into Part/he s, l\\e Presbyters, at firft, attend- 
ing Upon the Bijhop^ wcrefcnc out by him, to 
fuch Pl»$es, and for fuch Time as he thought 
fit; and Returning, gave Account of their 
Stew^rdjhips, or were Fiftedy and Changed by 
him, as he faw Caufe : And therefore, rho' 
one might come after another;, in the Place 

VN'cre 



( 17 ) 
were he had Minijired before; yet they 
cou'd not Properly be faid to Sur^rc^^^ one ano- 
ther; as (to ipcak Intelligibly tothe^^^er^^ 
many of them do Preach after G. Fox, ycc 
none of them are faid to Sttcceed him. 

I have been thus long npon the Preshyteriansy 
becaufe they only, of all our Dtjfsntersy have 
any PreteHce to Succejfion. Ano what I haye 
faid, as to them, mult Operate more ftrongly 
againft the later Independent ^ Bxptift^ &c, v^rho 
have not the Face to pretend to SucceffioUy but 
fet up merely upon their own pretended 
Gifts. 

VIIL But what are thefe Gifts^ which they 
foHighlyBoafi? 

I. An Inward, and more than Ordinary 
Participation of'the \,Graces of the Holy 5pi- 
rit. 

2 4 A Fluency and Povperfulnefs in Preaching 
and Praying. 

I know of no other Gifcs that any of our 
Dijfenters pretend^ to, unleCs they will fet up 
for Miracles, as G, Fox, Sec. And other D//- 
[enters did like wife pretend to the fame, at 
their firrt fitting our, to amufe the People j 
but (as the ^^kers) have let it drop after- 
wards, to ft )p any further Examination of 
it ; having already ferv'd their Turn by it. 

But, as to thefe pretended (j//f 5, if we may 
truft to our Saviour $ Rule, of knowing the 
Tree by its Frmts, we cannot think it the 
Holj Spirit of which thefe Men did partake, 
who fiird thefe three Nations with Bload and 
SUftghter j and wh'^fe Religion was never o- 
B 3 therwife 



( i8 ) 

therwife Introduced, than by Rebellion^ in any 
Country whither-foever it has yet come. 

And as to that f^oltibiiity of Tongue^ which 
they Boaft, as the main Proof o( their Miffiorty 
we have found it by Experience, that a lit- 
tle Confidence and Cufiom, will Improve very 
flender fad^mentSy to great Readlnefs in thit 

And the Powerfalnejs which is found in it 
by fome, vvho are alFeded with a Difmal 
Tone, Wrav Faces, and Antick Geftttres, is not 
'0fore but lefs^ if there be either Method or Senfe 
in the Difcourfe : Which fliews their Fajjlon 
to proceed not from Keafon, hut Jmaginn- 
tion» 

' The Scots PreshjterUn'Eloqptenct affords us 
^MonftroHs Proofs of this 5 but not fo many.^ 
as you may have from Eye and Ear-Witnef- 
Jes. • ■ ^ ^ ' 

J SuchCoHYfe, Rxde, and i\7^)?/ Treatment of 
God, as they call Devotion] as in It felf, it is 
.the higheft affront: to The Divine Majcjiy i 
fo has it Contributed, in a very great Mea- 
furc, to that Wild ^theifm, which has always 
attended thefe fort of Iufpirations'', It feem- 
ingtonaany, more Reafonable to Worfhip no 
Goddit M, than to fet up one, onpurpofe to 
iRidtcule Him* 

/ But this fort of Enthfipafm prefumes upon 
a F-^m-liarity with God^ w hich breeds Contempt^ 
and Dcfpifes the Sobriety of Keligion, as a low 
Difpen ration. I Recommend to the Reader 
that Excellent Sermon, upon this Subjed, of 
Dr. Hicks, call'd The Spirit of Enthafiafm Exor- 
ci$d. And I defirc thx)fe to confider, who are 

^ molt 



( 19 ) 

inoft taken with thefe Teeming Extraordinary 
Gifts otl^olnbility and Nimbte?}efs in Fr.tjuTy 
that the moil Wicked Men are capable of this 
Per^dionj none more than Oliver Cromjvclf^ 
efpecially when he was about (ome iV^/^m^ 
Wicksditfjs : He continu'd molt Fluently in this 
Exercife, all the time that his Cut-throats 
were Murthering of his Rojal Mafter, And 
h\s Gift of Prayer was greatly Admir'd. Major 
Weir of Edmboroughy was another great In- 
ftance, who was lirangly Adoi 'd for his Gtft^^ 
efpecially of Prayer by the Fresby tartans in 
Scotland -J while^ at the fame time, he was 
wallowing in the moft Vnnatural and Mon- 
firous Sins. St^ his Stupendous Story in Ravil- 
lac Red'ViVHS, 

There are many Examples of this Nature, . 
which (hew tha^ this Ctftis attainable by Art, 
Dr. Wilkins (the Father of the Lmtudinari- 
ans) has given us the Receipt^ in his Gift of 
Frayer. 

Yet none of the Performances of thefe <j#/-' 
ted men are any ways Comparable (as to the 
wonderful Readinefs in which they Boaft j to 
the Extempore Verfes of Weflminfier School^ 
which If a AC Vofjim cou d not believe to be Ex^ 
tempore^ til! he gave the Bo^% 2iTheme^ which 
was fenes his Puerl, and he had no fooner 
fpoke the Words, but he was immediately 
Pelted with Ingenious Epigrams from four or 
five Boys. 

So that this Volnbility in Prayer, which i« 
the Gift our Dtjfenters do moft Glory in, may 
be deduc'd from an Original far (hort o^Divim 
Infpiration, 

84 But 



( 20 ) 

Butfuppofe that they had really tho.fe won- 
derful Gifts which they pretend to, yet were 
this no ground at all to Countenance or War- 
rant their making a Sc'jffm, upon that Ac- 
count, 

' This Cafe has been Rul'd ih a Famous and 
moft Remarkable Inftance of it, which God 
was pleas d to permit, (for the future Inftru- 
<^ion of His Church) at the firft fctting out of 
the Gofpd, in the very Days of the ^pofiles. 

Then it was that Chrtfl, having y^fcended 
ftp on High^ gave many and miraculous Gifts 
unto Men 5 which was neceffary towards the 
firft Propagation of His Gofpel^ in Oppofi- 
lion to all the Eftablifhed Religions zv\6 Govern- 
ments then fn the World, and under their P<?r- 
jecutton. 

But ihefe Gifts of Miracles did not always 
fecure xlw Pojfcjfors from Canity, znd an high 
Opinion of themfclves / to the difparagc- 
^ment of others j' and even to break the Oj^^r/ 
and Veace of the C^jurch, by advancing thetn- 
felves above their Superiors^ or thinking none 
^Superior to themfclves. 

.The Great ySpofile of the G mules Y^di^TiOX. 
free'd from the Tsntation of this j whom the 
'Mejfenjrer of Satan v^as [ent to bujfet^ leaft he 
jhofi'd be Exalt fd above mcafure^ thro* the A- 
jbundance of the Revelations which vo ere given to 
h'.nt^ 2 Cor. xii, 7. ' Nay more, our Blelfed 
5rfx/fo«r tells of thofe who had miracHlowGiftt 
beftow'd upon them, and yet fhou'd be final. 
\y Rejected, Matth.vii. 22,23. Therefore He 
Inftrudls Hisr Difciples not to Re Joyce in thofe 
iMiraculpHs Gifts which he beftow'd upon them, 

/;. >. >i^- ^ :..,,.. . : but 



( 21 ) 

but rather that their Names were written in 
Heaven, Luke x. 20. which fuppofes, that 
they might have luch Gifis^ and yet their 
Namesfiot be written in Heaven. 
' And when He taught them how to Pray^ 
He added no Petition for fuch Gifts^ but only 
for the RemiiTion of their SinSy and the San. 
Bifjing Graces of ihe Holy Sfirit-, which are, 
as moft Profitable to Vs, fo moif Precious in 
the fight of God, 

Now fbme who had thtfe Miraculous Gifts 
made ill ufe of them, and occafiond a great 
'Schifm (the firft in the Chrijt tan Church) at 
Corinth. They were Exalted above Meajitrey 
in their own Gifts-, and therefore Refus'd to 
fubmit themfelves to thofe who were their 
Superiors in the Chftrch Cwho, perhajjs, had 
not fuch Gifts as they had) but fet up for 
themfelves , and drew Parties after them, 
who were Charm'd with their Extraordinary 
Gifts-, thinking that the Participation of the 
favinrr Graces of the Holy Spint muft: there 
Chiefly be Communicated, where God had 
beftow'd fuch wonderful Gifts. And they laid 
more ftrefs upon the Perfonal Salifications 
of thefe Minivers of God, than upon theob- 
fervance of that Order andConfiitution which 
He had Commanded ; which was, in Effed, 
preferring Men to God, and trufting to the 
Jnftruments rather than to the Anther of their 
f^eligioni as if thro* the Power 2ind Ho linefs of 
the uidminifirators of God's Infiitutions, and 
not from Him alone, the Graces which were 
Promis'd to theducObfervanceofthem, were 
feonvey'd. AU, iii. 12. 

And 



( 22 ) 

And this, as it turn'd Men from God^ to 
Truftinyl/4», fo, as a neceflary Conrequence 
of it, it begot great Emulations among the 
People for one Teacher againft another, even 
(fometiraes) when it was not the Fault of the 
Teachers, For People being once let loofe 
from Government and Ordety to follow the 
Imaginations of their own Erain^ will run far- 
ther than their firft Seducers did Intend 5 and 
will Carve for themfelves. 

Thus, in the Schifm of the Church at Corinth^ 
one was for ?aul, another for ^polios, ano- 
ther for Cephas, &c. much againit the Minds 
o( thefe good Apoftles 5 hue* having been once 
unfettTd bythePnW^ 2indi Ambition oi Seducers^ 
they Heaped to themfelvss Teachers, having itch- 
ing Ears-, and m^de Divifions among them- 
felves, Pretendingly in behalf of Chrifi and 
His /^poilles^ bur in cffed, tending to divide 
Chri^ and His ApojH s^ as all Schifms do, 

Againft thefe Sr. ?aul Difputes with won- 
derful force of Reafon and EloquenGe ; parti- 
cularly in the xii. Chap, of his firft Eptfile to 
thefe fame Corinthians ^^ wherein, from the 
Parallel oftheVmty of Af^w^^ifr^ in thefame 
Body he admirably Illuftrates, That the many 
Ditterent and MiraculoM Gifts which were 
then Difpenfed all fro^i) the fame Spirit, cou'd 
be no more an Argument for any to Advance 
himfelf beyond his own Station in the C.W^^, 
than for one Member of the Body, tho' an 
Eye or zHand^ the moft Vfeful or Beautifut^ 
to Glory it felf againft the Inferior Mem- 
bers (who are all Actuated by the fame T)oulj 
or not ro be Content with its Office and 



( 23 ) 

Station in the Body, and due Subordination to 
the Head, Thence the ^poftle goes on, and 
makes the Application in the xmth.Chap. 
That the molt Exalted Spirtttial or even 
Miracnlom Gifts cou'd not only not Excufe 
any Schifm to be made in the Bodj^ that is, 
the Church 5 But that if any who had fuch 
Gifts, did not employ them for the Prefer- 
varion of the Vnity of the Churchy which 
is very properly Exprefs'd by Cb^nty^ i. e. 
Love iot the vihoXe Body^ fuch Gifts wou'd 
Profit him Nothings loofe all their Kertue d.nd 
Efficacy, as to the ?oJfeJforj and be rather an 
^o'^granation againft him, than any Excuse 
for him, to withdraw his Obedience from 
his. lawful Superiors, and llfurp the Office 
of the Head; and fo make a Schifm in the 
Body, upon the account of his Gifts-, which 
tho' they were as great as to Ipeak with 
the Tongues of Men and Angels ^ to undcr- 
ftand all Alyfteries, and al-J Knowledge j to 
have all Faith, even to Remove Monntains-, 
and fuch a Zeal as to give all his Goods to 
the Pot^r, and his very Body to be Burned, 
yet, if it be done in ichifm, out of that Lovs 
and Charity which is due to the Body, and 
to its Vnity, all is Nothing, will protic him 
nothing at all. 

And no wonder, when all that Heavenly 
Glory in which Lucifer was Created cou d a- 
vail him nothing, when he kept not his firfh 
Trincipality, but Afpir'd /^i;^^A<?r, and made a 
Sfhifm in the Hierarchy of Heaven, Judc 6. 

How then fhallthey who have (as Sufude 
expreffes it) left their own Habit ation^ or St a- 
' '. ■■ ^tion 



( «4 ) 
thn in the Church, and advanc d themfelvcs 
above their Bijhops, their lawful Superiortj 
the Heads and ?rincifles of Vnity^ next and 
immediately under C^r//?^ in their Refpe- 
(ftive Churchesy upon pretence of their ofvn 
Perfbnal Gifts and ^altficatiofts, and there- 
by make a S^r^i/wj in the Terreflrial HierAr- 
chj of the Church ; which is the ^o^ of 
Chrifi, the Fulnefs of him who fMeth all in 
all: Eph.i, 23. How (hall they be Excused 
for this, whofe pretended Gifcs are in no- 
thing Extraordinary^ except in a furious 
Zeal without Knowledge^ and a Solubility of 
Ton^ue^ which proceeds from a Habit of 
Speaking without Thinking^ and an Affurance 
that is never out of Countenance for Ten 
ThouPand Blundersj which wou*d D^yfe and 
Confound any Man of Senfe or Mod!!fij^ or 
that confider'd the Prefence of (7^^, in which 
he fpokef 

If thofe truly Miraculous Gfts, which were 
made a Pretence for the Schifm at Corinth, 
were not fufficient to juftifie that Schifmi 
How Ridiculoui and much more Wielded is 
the Pretence of our Modern Gtfted-men, who 
have pleaded their Oelicare G//ifi as a fuffi- 
cient Ground for all that Schifm and Rebel- 
Hon which they have Rais'd up amongft us. 
' If the real Gifts and Infpirations of the Ho- 
ly Spirit were Stinted and Limited by the 
Governours of the Church, to avoid S(r^*/« 
and Confufion in the Church: i Cor. xiv, from 
V. 26. If the Prophets were Confind as to their 
Number, to TIvj, or at the moft T^r^^ at a 
timCi (bme ordered to /;p/«i t/&^ir P^^^^^, to 

give 



( ^5 ) 

give place to others 5 others to keep ftUnce 
for wane of an Interpreter^ and the Women 
(xho Gifted or Infptred as many then were; 
totally y^/^«c'^ in the Churchy or FHhlick^^f^ 
femblies : 1 1 im. i i.i2. What spirit has Polfds'd ' 
OUT Modern Pretenders to GtftSf that will not 
be fubjedl to the Prophets^ nor to the Churchy 
nor to any i nflitut ions whtthtv Divine mHH- 
mdine I But if their Superiors pretend to Di 
re^ them in any thing, they cry out, what I 
will you ftint the Spirit \ And think this a 
Cufficienc Caufe to break quite loofe from 
their Authorityy and fet up an open Schifm 
againft them, upon Pretence of their won* 
derful Gifts forfooth I 

That tirft Schijm in the Church o( th^ ft 
Corinthsans was vigoroufly oppos'd by the A- 
poflles and Bijhops of the Churchy at that 
time. They like good IVatch men, wou'd 
not give wav to it, knowing the fata4 Con- 
fequences of ic. 

This produc'd Two Epidles from St. Patd 
to the Corinthians^ and Two to them from 
St. Clcmenty then Btpop or Rome, Which arc 
preferv'd and handtd down to r-s. It was 
this fame occalioii of Schifm, wh'ch fo early 
began to Corrupt the Chnch^ that led the 
Holy Ignatim (who flounilied in that fam? 
AgeJ to prefs fo earneftiy in all his Epiftles 
to the feveral Churches to whom he wrote, 
the Indifpenlable obligarion of a ftricft Obedi- 
tnce to their Refpedive Bijhops. That ths 
Lditj ftioud fubmit chcmfehes to the Prcsbj' 
ters and Deacons, as to the yipafioUcal Cot* 
lege under Chrifis and that the Fresbjters 

and 



( 26 ) 

and Deacons, as welt as the Laitj, fhou'd O- 
^ff;' their Bifkop as Cl^rtfi Himfelfj whofePer- 
fon ^e did Reprefent: That therefore who 
ever kept not Outward Communion with his 
Bif^op^ did forfeit his Inward Communion v^xth 
Christ: That no Sacraments were Falid or 
Acceptable to Gtf^, which were not cele- 
brated in Communion with the B^floop, That 
nothing in the Church fliou'd be done, nor 
any Marriage Contraded without the Bijhops 
Confcnt, &c. As you will fee hereafter. 

Thefe clear Teftimonit-s forc'd the Presby- 
terians ('becaufe they were not in a Temper 
to be convinc'dj to deny theCeEpiftiesofSt* 
Jgnatius to be Genuine. But they have been 
fo fully Vindicated, particularly by the molt 
Learned Bifhop of Chefler, Dr. Pearfon, as to 
filencc that Cavil, and leave no Pretence 
remaining again ft Epi[copacy'mx.\\^x: Primitive 
and jipoftolical Age. 



SECT- III. 

objection from the Times cf Popery m 
this Kingdom; /i^ifthatdidUn-Church, 

snd confeqiientlj break the StiQceJjJon 
of our Bifliops. 

IMuft now Account for an Objecflion, which 
with fome, (eems a mighty one, everi 
enough to overthrow all that I have faid con- 
cerning the Succefficn GiOXXT Bipops: And that 

is, 



( 27 ) 

18, the long Mid-night of Poperj^ which ha», 
in old Time, Darkn'd thefe Nations. 

Well. IhtSticceJfton, of which I have been 
(jjcaking, was no Pare of that Darknefs ; 
and we have, by God's Bleffing, recover'd 
our fclves, in a great Meafure, from that 
Darknefs. But that Darknefs was fuch, as, 
with fome 5 to Deftroy the Efifcopal Sue- 
cejjioni bccaufe, as they fay, fuch great Er- 
rors^ efpecially that of Idolatry, does quite 
Vnchftrch a People 5 and confequently muft 
break their ^ucceffion, 

I. This, by the way, is aP<^p>/^ Argument^ 
tho' they that now make it, arc not aware 
of it. For the Church of Rome argues thus. 
That Idolatry dots Vn-clmrch ', and therefore, 
if {he was IddUtroas^ for {b long a time as 
we charge upon her, it will follow that, for 
fb many Ages, there was no VifBle Church, 
at leaft, in thefe Weftern Parts of the World. 
And j^riamfm ('^hich is Idolatry) having 
broke in (evcral times upon the church 5 if 
IdjUtry did quite Vn- churchy and Break the 
Succe^fionf therwou'dnot be a Chriftian Church 
hardly left in the World, The Confequence 
of which Vv'ou'd be as fatal to the Church 
of Rome^ asious : Therefore let her look to 
that Pohnon, which (he has advanced againit 
us, that Idolatry does Vn-church, 

II. But thai i does not Vn^church, Iha^e 
this to ofFvf ^eaioft thole ^apifts, ^akersy 
• and Others v^ho make the Obje<ftion. 

I. If it does qui'e Vn churchy then cou'd 
no CArj/?i^« be an Idolater -, becaufe, by that, 
he wou d, tpfo fa^o, ceafe to be a Member 

of 



( 28 •) 

of the Chriflian Church : But the Scripture 
does fuppofe that a^Chriftian may be znldoU-' 
tef : Therefore Idolatry does not Vn-church, 
The Minor is prov'd, l Cor, v. ii. If any 
Man that is called a Brother (that is, a Chri- 
ftian) be a Fornicator^ or CQVetous, or an Ido- 
later ^ — 'Nay, Eph, v. ^. a covetous man 

\$ call'd zn Idolater i andC<?/. iii. ) , Covetoufnefs 
is Idolatry, So that, by this Argument, Co- 
vttou{nefs does Vn church. If it befaid, that 
Covetoufnefs is call'd Idolatry^ only by Allufi- 
on, but that it is not Formal Idolatry: I 
know no Ground for that Diftindlion. The Scri- 
pture calls it Idolatry y and makes no Diftindion. 
But, 

zdly. In the firft Text quoted, iCer. v.ir. 
both Covctoti[ne(s and Idolatry ztc Nam*d 5 fo 
that, you have both Material and Formal^ 
or what other fort oUdoUtry you plcafe tofan- 
fic. 

I grant, that, in one fenfe, Idolatry does 
Vn-church', that is, while we continue in 
it, it renders us Obnoxious to the Wrath of 
God ; and forfeits our Title to the Promifes 
which are m?.de to the Church in the Gofpel : 
But, fo does Fornication^ Covetoufnefsy and e- 
very other Sm, till we Repent, and Return 
from it. But none ofthefe Sins do fo Vn- 
church US, as to Exclude our Returning to 
the Fold, bv fincere Repentance 5 or to need 
a fecond Baptifm, or Admiffion into the Church: 
Neither does Idolatry, Do I then put Ido- 
latry upon the level with other common Sins? 
No, f^.r from it^ Every Scab is not a Leprofie j 
yet a Leper is a M^in^ and may Recover his 

Hcaltt. 



C ^9 ) 

Health. Idolatry is a fearful Leprojte ^ but 
it does not therefore quite Vn-church, nof 
throw us out o( th^ Covenmt , For, ifitdid, 
then wou'd not Rtpsntance heal ic; becaufe 
Reptmance is a great Part of the Covenant, 
And therefore^ fince none deny Repentance 
to sn Idolater 'y it follows that be is not yet 
quite out of the Covenant, Some of the An* 
cients have deny'd Repentance to ^pofiacjr^ 
yet granted it to Idolatry, which (hews that 
they did not look upon Idolatry to be an ab- 
folute u^pofiacy-y for every Sinis ^n j^poftacy^ 
in a Limited fenfe. 

2. Let us, in this Difquifiiion, follow the 
Example before mention'd, of the ^poflles 
and moji Frimitive Father s^ to meafure the 
Chrifttan Church with its cxad Type, the 
Church under the Law; which are not Twa 
Churches, but Two btates of the fame Churchy 
for it is the fame C^n^*"4» Church, from the 
firft Promife of C/^ri^j Gsn, iii. ij. to the 
End of the World. And therefore it is faidj 
He^, )v,2. That the Gofpsl was Preached un- 
to Tl^^w?, as well as umoVs. And thefetwo 
States of the Church, hefor-e and after Chrift^ 
do Anf'vver like a pair of Indentures to one 
another $ the one being, to an hta fulftlled 
in the other. Matrh,v, i8. 

Now we rind frequent Lapfes to Idolatry 
in the Church of the fews: Yet did not this 
Vn church thonj no, nor deprive them of a 
competent meafure of God s Holy Spirit 5 
as it is written, Neh. ix. 18, 20. Tea^ when 
they had made them a molten calf^ and faidj 

this is thy God yet than, in thy manifold 

G Mercies i 



(3°) 

^^rcif^, forJio\e(t them not Thou g4veft 

thy good fpitit to inftrnU them, &C. 

And let it be here obferv*d. That tho* 
God fcnt many Pr^^/^toi to Reprove the great 
Wtckfdmfs and Idolatry^ a« Well of thcifPri^/i 
as ?eofle 5 yet none of thefe Hoiy ?rophcts 
did feparate Communion from the Wtcked 
Friefts : They wou'd not joyn in their IdoU' 
trous Worfhipj but in all other Parts, they 
joyn'd with thtm j and (tt up no oppofit 
Trieft hood lo them. So little did the Proptoi 
tlttnk that their Idolatry had alhcrVn-chHrch^d 
them, or broke the Sacceffionoi their Friefisi 
or that it was Lawful for any, how Holy 
foever, to ufurp upon their Friefthoed^ and 
fnpply the Deficiencies of it to the PeopU. 
And apply to this, what I have before (hewnj 
in the words of St. Clement ^ whofe Name is 
written in the Boof^ fif Life^ That the Evange- 
itcd Priefihood, is as furely fixed, in the 5i- 
fcopsofthc Chnrch^ and itsS^cc^jf/f^wcontinu'd 
in thofe Ordam'd by them, as xhe Leviticd 
TriejIhaoU was confirmed by the Budding of 
Aaron's Rod, and to be continu'd in that 
Tn^e. 

III. And hear let our Korahitesy of feve^ 
ral (izes, take a view of the Heinoufnefs of 
their Schifmi and let them not think their 
Crime to be nothing, becaufe they have been 
taught, with their Nurfes Milk, to have the 
utmoft abhorrence to the very Name of a 
Bi/hopi tho' they cou'd not tell why. Let 
them rather confider (erioully the misfortune 
of their Education, which fhou'd make them 
Strangers, to all the reft of the Chriftian 

World 



( 31 ) 
World but thcmfelves in a Corner ; and to 
all the former Agesof Chrifiia nit j^. 

They have been told that Epifcopacj isVo. 
very, becaufe :hePapi[ts have Bipjops 

So have they Frtsbyters too, that is, Va- 
rifh Vriefts : They have the Creea likewife, 
and the Holv Scriptures 5 and all rhefc muit 
be Popifhj if this be a good ^rgfimcnt. 

But, are they willing to b/" undeceived? 
Then they mud know that Epvfeopacy has 
nonefo great an Enemy as the Papacy j which 
wou'd Engrofs the whole Epifcopul Power, 
into the fingle S^^ of Rome j bv making ail 
other ^B^e^piabfolutely dependent upon thatj 
which only they call the ^poftclicat Chair. 
And no longer fince than the Co//3a7 of 7r^«f, 
the Pope endeavoufd, with all his Intereft, 
to have Epi[copacyy except only that of the 
Bijhop of Rome^ to be declared not to be jure 
bivma. By which none other Bi-Jhx)ps Cou'd 
claim any other Power, but whau they had 
from Him. But that CouncU \m?l% not io qmiQ 
Degenerated as to futFcr rhi« to pafs. 

And the fefHUs, and Others, who Dispu- 
ted there on iht Pope's part, us'dchofe f^me 
Arguments againft the Divine Right ofEpif^ 
copacy, which from them, and the Vopijh 
Canonifi's and School-men have been lick'd up 
by the ?fesbyterians and others of our /->>/"- 
{enters,' They are the fame /Argument? which 
are us'd by Yope and Fresbjter aga^m^Eptfco- 
facy. 

When the Yope cou'd not carry his Caufe 

againft Epijcdpacy in the Council o^ Trent, he 

took another Method, and that was, to ict 

Q % dp 



( 32 ) 

up a vaftNumbeT of Presbyterian ^nefiSj that 
is, the Re^ffUrs^ whom he Exempted from 
the fHrifd3ion of iheir Tc(\)c6l\ve B^fhops^ and 
fram'd thetrJ inro a Afethd and Dijcipline of 
their own, accountable only to Superiors of 
his, and their own contriving} which isex- 
adly the Fres^jterun Model. 

Thefe V fur pat ions upon the Epifcopal Au- 
thority, 4-nade the Famous ArchHifhop of 
SpaUto^ quit his great Prefermerrs in the 
Chnrch of Romey and Travel ijito England^ in 
the Reign of King James I. to feek for a 
more Primitive and Independent Epifcopacy, 
Himfelf, in his Confilinm ?rofeUionis^ gives 
thefe fame Reafons for it : And that this 
fhameful DeprejJIon and Proftitution of Epifco^ 
picy, in the Church of Romey was the caufe 
of his leaving her. 

He obferv^d truly, that the further wc 
fearch upward in ^jj^/^/^/rj, there isftillmore 
to be fouod of the Eftfcopaly and lefs of the 
Fapal Eminc^ncy. 

$t, Ign.ttim is fall, in ev^cry line almoft, of 
the high Authorirv of the Bijhopy next and 
immediattly under Chid:; as all the other 
Writers in thofe Primitive Times : But there 
is a profound filetlce in them all of thatS«- 
premacy in the Bifioop of Rome^ which is now 
claim'd over all the other Bipop of theC<?- 
tholick Church j Which cou d not be, if it had 
been then known in the World. This had 
been a fhorr and etfedtual Method, whereby 
St. Paul^ or St. Clement might have quieted 
the great Schifm of the Corinthians^ againft; 
which they, both wrote, ?n their Epifiles to 

them I 



( 33) 

them 5 to bid them refer their Differenced 
to the JnfalUble Jitdgs of Concroverfy, the 
Supreme Vafior at Rome, But not a word 
like this. Efpecially confidering that Sc. Vs- 
ter was one, for whom feme of thefe Conn- 
thians (trove (i Cor. i. iz,)againft thofe who 
preferred others before Him. 

The Vfurpd Supremacy of the later B^Jhops 
o( Rome over their Fellow Blfh ops ^ has been as 
Fatal to EptjcopMy, as thcRebeilionofoiir yet 
later Presbyters againft their Refpedlive B'fhops, 

And indeed, whoever wou'd write the true 
Hiftory q^ Presbjtcnamfm^ mult begin at Rome^ 
and not at Gensva 

So very Grgfindlefst as well as Maliciova^ 
is that popular Clamour ofEpifcopacy having 
any Relatic^n to Voperj. They arefo utterly 
Irreconcilable, that it is impolTible they can 
ftand together; For that moment that £/?//- 
copacy were P\tfiOr'd to its Piimiiive inoe^ 
pendency, the Papacy, that is, that Sptpre- 
macy^ which does now didinguifh it, mail 
tp[o faEio ceafp. But enough of this, for i 
muft notdigrefs into various Subjeds. 

I have fhewn, in AnAver to the Objedion 
of the hge$ of ?operj in this Kingdom, that 
all thofe Errorsy even IdoLtrj it felf, does 
not V/t'Church^ nor break Ssicccjfion, And 
2dlyy i have Exemplifi'd this from the Fa- 
raliel of the pwijh Ciwrcht under the Lavp, 
Then applying of this to our Cafe, I have vin- 
dicated Epifcopacy ffom the Imputation of 
Fopery, I will now go on to further Rcafons^ 
why the Succejfion of our prefent Bifloops is 
not hurt by that Deluge o(?opr/y, which once 
cover'd the face of this Land. iV, The 



C 34 ) *! 

IV. The end of all Government^ as well in 
the Qf^HYck^^ State^ is to preferve Peace, ZJ- 
nity, and Order ; and this cannot be done, 
if the M^leadminiflration of the Officers m 
the Gove nmcnr, did^^t;^^^ that Commijfion, 
without its being Re-calfd by thofe who gave 
fuch Commijjionto th m. For then, i/?. E~ 
very Man rnuft be Judge, when fuchaC^w?- 
mijften is l^acated-, and then ro Man is bound 
to obey lon^ef than he pleafcs. 2dly, One 
may fay it is Facatsd, another not 5 whence 
perpetual Contention muft ariie. 

A Man may Forfeit his Commiffion, that 
is, do the fe things, which give ;uft Caufe 
to his Superiors to take it from him : But 
it is nor adually V^acatcd^ till it be actually 
Recdl'd by thoie who have lawful Power tq 
take if from him : Otherwife their coii'd be 
no Peace nor Certainty in the World, either 
in PHblick^ or in Private affairs. No Fa- 
tntly cou'd fdbfLft. No Man enjoy an E- 
fiau. No Society whatever coa'd keep to- 
gether: Setl. 3. p. I. And the Church being 
an Outward Society (as (hewn in the Dtfcourfs 
of Walter Baptifm ) muft confequently fubfift 
by thofe Laws which are indilpenfible to e- 
very Scciay, And tho' Idolatry does juftly 
Forfeit the Commijfton of any Church , in this 
i^Viih^ that God's Promifes to Her being Con- 
4>t ion.il, He may juiily take her Commijfion 
from her, and Remove her Candlefiick,: Now 
tho' her Comwijfion be thus Forfeitable^ yec 
it ftill Continues^ and is not acllually Vacated^ 
tlLl God (hall pfeafe a5iually to Recall it, or 
lake it away i For no Qommijfion is Faid^ till 
"' '' " ' ■■■ ' ' ■■ '"' ' - '■■ ' ■'■ ' ■' '- k 



( 35 ) 
It be fo DesUr'd. Thus, tho* the Jews did 
often fall into Idolatry^ yet ('as before has 
been faid) God did bear long with them j 

and did not Vn-church them, tho' they had 
;u(tly Forfeited, And thefe wicked Husband^ 
mcHy who flew thofe whom the Lard fent 
for the Fruits of His Vineyard, yetcontinu'd 
ft ill to be the HttsBand-men of the F'ineyard^ 
till their Lord did Difpoflefs them, and gave 
their Kiwe^Wiin to others. 

And natural Reafon does enforce this : If 
a Steward abufe his Trui^, and opprelTes the 
Tenants, yet are they Itilloblig'd to pay their 
Rent to him, and his Difchar^es are fufficient 
to them againit their Landlords till he fhall 
Super fede fuch a Steward, 

U 2. Captain wrong and cheat his .S<?/^/>r/, 
yet are they oblig'd to remain under his Com. 
mand, till the Ktng^ who gave him hisG^^?- 
mijfion, or thofe to whom he has Committed 
fuch an Authority, (hall Cajhier h)m. 

And thus it is in the Sacerdotal Commi/fion, 
Abufes in it, do not take ic away, till God 
or thofe to whom He has Committed !uch 
an Authority, fhall Sufpsndy Depnvs, or' De- 
grade Tas xhcFa^i Requires) fuch a BiJhopoT 
a rriefi. 

And there is this hi-^her Confideration in 
the Sacerdotal Qommifion^ than in thofe of 
Civil Societies J That it being immediatelv 
from God, as none therefore) cm take this 
Honour to himfelfy hat he that is called cfGod^ 
44 wa4 Aaron; fo can none take it away, but 
he that is as Expfefy and Omwardlj calltd 
thereunto, as Aaron was to be a Fnefi, For 
G 4 this 



( 3^ ) 

this wou'd be to Vfi»rp upon God's immedi- 
'atc Prero<raiive, which u ro Coniliruce His 
own Priefts. Upon this Foundation I arj»,ue 

V. As the mcejfuy of Government^ and the 
general Commands in Scriptttre^ ofObedience 
to Government do require our Submillion to 
the Government Ir b.in^, where there is no 
Competition concerning the Tides, or an" chat 
Claims a better Right than "he i^ofejfor : So 
where a Churchy once E.-abliih'd by God^ 
tho' lutFerin^ manv Inrerruprions, does con- 
tinue. Her Governors ought to be acknow- 
ledg'd, wl:ere ther is no better Claim (et up 
again ft them. 

This was the Reafon whv ourSavtonr^nd 
His ^/7o/i; J did, without fcniylc, acknowledge 
. the High'Friefl and S^nh^drm of the Jews in 
their time, tho* from the days of the Ai-^ic- 
c-hees^ ther had hern great Irruptions^ and 
Breaches in the due Sftcccjfion of their Priefis: 
and before Chrtft came, and all His time, the 
Romans, 2.S Conq?ieYors^ difpos'd of the Pri^fi- 
bood as they pleas'dj and made it Annnal 
"and Arbitrary, which God had appointed He- 
reditary ^ndVnmov able. 

But ther Was then no Competition: The 
Jews did fubmit to ir, btcaufechey were urr- 
der the fijbje<ftion of the Romans^ and cou'd 
have no other. ]^o Hiih-Pnefi claimed a- 
^ainlt him in PoffefTion, but ah fubmitted to 
him. 

^ And our Saviour did confirm His Autho- 
rity, and of the Sanhedrin^ or Inferior Priefis 
^W'ithhim, (Matth, xxiif. 2.) faying, the Scribes 
and Phanfees fit in Mo[es*sfeaf. -All therefore^ 

whatfoever 



(37 ) 

what fo ever they hid you chferve^ that cbf'.rve and 
do. And St. i'^*/ own'd che Authoriry of the 
HighPriefty ^^. xxiii J. 

Many Objedions might have been rais'd 
againft the Dedudtion of^ tht\r S»ccejfion from 
Mofes: But thcr being none who claim'd any 
better Ri^ht than they had ; therefore their 
Right u'as Vncontr9V'^rted'y and by our ScvU 
ours Authorif.y was Confirmed. 

Now fiipDofe ibnae I m err 'dpi ions had been 
in the Sttcceffion^ or Corruptions in the DoEirins 
and Wor/htp of our Englijh Bijkops^ in former 
Ages, yet (as in the Cafe of the ^crihes and 
fhartfees) that coud have no EiFcd to In- 
validate their Commtffion and AttthGYity at the 
prefenc. 



SECT. IV. 

7he AlTurarxe a^d Confent in the Epif- 
copal Cemmunton.^ heyond th.^t of any 
other. 

I. r-inHE whole Chrlfiian World, as it zU 
JL "ways has been, fo at th.s Prefent, 
it is £pi/copai, except a few Dijfsnters^ who, 
in lefs thin Two Hundred years laftpaft, have 
arifen, like a Wart upon the Face of the 5^^- 
flern Church. For little more Proportion 
do our Dtjfenters here, the Hugonots in France^ 
the Fresbyterians in Ho Handy Geneva^ and 
thereabouts, bear to the whole Body of the 
Latin Church, which is zWEfifcopaL But, 
. ' if 



( 38 ) 
if you compare them with the Ctttholl^k, 
Church all over the World, which fs a!I E- 
fifcopal^ they will not appear io big as a 
'Mole, 

11. If our Dijfeaters think it much, that the 
Church o^ Rome (houd be reckon din the Lift 
againft them 5 wc will be content to leave 
them out : Nay more, if we (hou'd give them 
all thofe Churches, which own th^ Supremacy 
0^ Rome to be joyn'd with them (as they arc 
the neareft to them j it will befo far from caft-' 
ing the Ballance on their fide, that the other 
Epifcopal Churches will, by far, out num- 
ber them both. 

Lee us then, to rhefe Dipntsrs againft 
Epifcopacy^ add the Churches . of Italy^ and 
Sfam entire, with the Fopijh Part oiGerma- 
ny^ France^ Poland and Hungary (I think they 
hive no more to reckon upon,) againft thefe 
we produce the vaft Empire of Rufta (which 
is greater in Extent than all thefe Fopijh Conn- 
tries before nam'd) Enq^Und^ Scotland-, Den- 
mark,y Sweden^ and all the Lutheran Churches 
in Germany^ which will out-number both the 
Fapifls and Trssb)tcrUns before- mention'd. And 
this comparifon is only made as to the L^inn 
Church. But then, we have all the reft of 
the Chri^ian World, wholly on t.he Epijco- 
pal fide, againft both the Supremacy of Rome, 
and Parity of the Presbyterians, The whole 
Greek, Church, the Armenians^ Georgians^ 
Mi^grehans , Jacobites^ the Chrtfiians of Sz, 
Thomas^ and St. fohn in the Eafi- Indies^ and 
other Oriental Churches. Then in Africa, 
the Cophties in Eg^pt, and great Empire of 

the 



( 39 ) 

the jibyjftns in ^tfjiopia. Thefe all are £- 
fifeopal, and never own'd the Supremacy of 
iCow^: And over reckpn, out of fight, all 
that difown Epifcopacy^ and all that own the 
Supremacy of Rome with them. 

III. Let me add, thatamong our Dijfentevs, 
every C\2S% of them does Condemn all the 
reft 5 x\\t?resbytertan Dam.ns the ^al^er^ the 
Quaker Damns him, Independent ^ Eapttfl^ &c. 
All Damn one another, and Each denys the 
others Ordination or Call. 

So that, the Ordination of every one of them, 
is .difown d by ailthe reftj and all of them 
together by the whole Chrtftian World. And 
if their Ord nations are not Valid, then they 
have no more Authority to adminifter the 
Sacraments^ than any other Laymen-, and 
confequently, ther can be no fccurity in Re- 
ceiving Bapti[m from any of them. 

IV, What allowances Qod will make to 
thofe who think their Ordination to be good 
enough, and that .they are true Minifiers of 
the Gofpel-^ and, as fuch, do receive the S<?- 
i:r^;;?^wf i from rhem, I will not determine. 

But they have no reafon toexpedthe like 
allowances who arc warnedof it before-hand, 
and will notwithftanding venture upon it j 
before thefe Dif enters have f filly and clearly 
acquit themfelves of fo Great ^ndVntverfalsL 
Charge laid againft them; fuch an one, as 
muft make the whole Chriftian World wrangy 
if they be in ikeRi^htl Not only the prefenc 
Chrifiian Chmches^ but all the Ages of Chrt- 
ftianity fmce Ckri^, Of which the D^pnters. 
are defir'd to produce ^ny onCi In any Fare 

of 



(40) 

of the World, that were not Eplfcopal 
any one Conftituted Church upon the Face- 
of the Earth, that was not Governed by Bi- 
Jhops, diftin(ftfrom, and Superior to Pr<?j^j^r^rj, 
before the Vandois in Piedmont^ the Hugonott 
in France, the Calvinifts in Genev^^ and th© 
Presbyterians thence Tranfplanted, in this 
laft Age, into Holland^ l^attland, and Eng- 
land. 

V. If ir (hou'd be retcfrted, that neither is 
the Church of England mthout Oppofersi for, 
that the Church of ^ow^ oppofes Her, as do 
likewifc our Dijfenters, 

Anf. None of them dooppofeHcr, in the 
Point we are now upon, that is, thr Validi- 
ty of £p'/co/?4/ Ordination, which the Church 
of Rome does own ; and the Presbyterians 
dare not deny it, becaufe they wou'd (there, 
by) overthrow all their own Ordinations ; 
for the Presbyters who Reformed (2l$ ihey call 
it) from BijhopSy received their Ordinations 
from Bijkops, 

And ihcrefore, tho* the Epifcopal Princi- 
ples do Invalidate the Ordination by Presbyters^ 
yet the Prubyterian Principles do not Invalid 
date tht Ordination by Bifhops: So that the f^a- 
lidiiy of Epifcopal Ordination ft and s fafe, on 
all fides, even by theConfeffionofthofe who 
are Enemies to the Epifcopal Order : and, in 
this, the Bipops have no oppofers. 

Whereas, ^on the other hand, the Validity 

of the Presbyterian Ordinattons^n own'd by none 

but themfelves } and they have all the reft of 

the World asoppoiite to them. 

Therefore, to ftate the Cafe the moft Im- 

~ partially $ 



( 41 ) 

partially; to receive Bapttfm from thefeDff-, 
jenteny is, at leaft, a haz^ard cf manv Thott^ 
funds to One ; as many as all che rcl\ of C/^r*- 
fttanity arc more than thev : Bur to receive it 
from the Btfhops^ or Epfcopd Clergy, har" 
no ha:^<iYd at alf, as tons f^ alt d^ty, even as 
own'd by the Preshjterians xhemi'ciMes* 



SECT. V. 

The Perfonal Sandlity of the Admini- 

ftrator of the Sacraments, Tho^ highly 

Kequifite on his Part^ jet not of Necef- 

,fity as to the Receivers, to Convey to 

them the Benefits of the Sacraments. 

I npH E only Objedion cf thofec^^^r/, 
J^ who are otherwife convince! of the 
OhligAtion of the Sacraments, is the Necefftty 
they think ther is of great Perfonal Holi- 
nefs in the AdminiftratorSi without which, 
they canpot fee how the Spiritual Effeds of 
the Sacraments can beconvey'd. Butlwou'd 
befeech them to confider, how, by this, in- 
ftead of referring th.^ Glory to Gody and lef 
fening the Performance of Man, which I cha- 
ritably prcfume ("and I am confident as to 
Ibme of whom I fpeak^ that it is there true 
and fincere intention 5 but inftead of that, 
I do, in gireat Good- will, invite them to re. 
fled whithe^, their well -intended Zeal has 

tum'd the Pdinc of this Qiieftion— even 

to 



( 42 ) 

to overmagnifie Man^ and tr^tnsfer the GIo* 
of God unto His weal^ Injtrument^ as if any 
f the leaft Part; of the Divine ^^ertue which 
God has annexed to His Sacr/imehts did pro- 
ceed from his Minifter, If this be not the 
meaning ('as fure it is not) why fo much 
iUcfs laid upon the SanUity of thcMimfiers} 
as if thto't^eir power or hohnefs the 
Aa. iii. I i' Holy Ghoft Was given ! 

II. To obviate this pretence, bur Saviour 
Chrifi chofe a Devil Qshn vi. 70.) to be one 
of His Af^ftles 5 and he was fent to Baptize 
and work Miracles as well as the reft ; And 
thofe whom fudas did Bapttz^e, were, no 
doubt, as well Baptiz.ed, and did partake of 
the Communication of t\\^ Spirit (accord- 
ing to their Preparation for it) as miKh as 
any who were B-ipti^ed by the other j^pofilesi 
iinlefs you will fav that Chriftfent him to Bap- 
tiz^e^ who had no Authority to Bapttz^e, and 
that none fhou'd receive Benefit by his Bap^ 
tifmt which" wou'd be to Cheat and Delude 
the People; and is a great Blafphemy againft 
Chrifi>, and a diftruft of His Foxier ; as if it 
wGiC Limited by the poor Inftrument He plea- 
fcs to make ufe off 5 whereas, 

III, His Greatnefsls oken moft A^fa^nifyd in 
the meanefs of the InfirHmsnts, by vvhich He 
works. Thus he deftroy'd Eiypt by Fro^s 
and Lic^'y and the l^hili^inei by Emerods 3ind 
Mice J and fent His Armies of Flies and Hjr- 
Hets to difpolfcfs the Cana^mites, Ot4t of the 
9»ouths ofbiihes andfmklin^^s haf} thou ordained 

ftrength, hecanfe of thme enemies, 
H^l.viii.2* that then might eft BUI tha enemy, 

and 



(43 ) 
and thf Mvenger-, I e. That the Enemies of 
God might be confounded, when they faw 
His great Power Exerted by fuch weak and 
contemptible InHrnments. The Walls of fe* 
richo (the Tyft of S/?/n>»4/ wicked nefs) were 
thrown down by the blaft of feven Rami 
Horns, when blown by the Priefts whom He 
had commanded : And He rebuked the Ini- 
quity of Bdaam by the mouth of an -^/i, to 
(hew that no Inftrnmehts are Ineffe^ual in His 
Hands 5 and made life of the month of ^4- 
laam to Prophefie of Chrifl, For this caufe, 
fays St. Barnabas, in his Catha^ ^ ^ 
lick Epijile, c. c . did Chrifi: chofe "^ ih ^^' 
Men who were Exceeam^ great * 

Sinners to be His ^pofiies -, tofhew theGreat- 
nefs of His Tower and Grace-, and put the 
Jneftimable Treafure of His Gafpelinzo Earthen 
Veffcls, that the Praife might be to God, and 
not to Men. 

IVi Sr. ?^«/ rejoyced in C^y^y? be- 
^ng Preached, tho* mt fincerelyhy Phil.uie, 
thofe who did it 5 becaufe God can bring Good 
out of^ Evil', and by wicked Injirnments, Pro- 
pagate l^xtGofpel', turning rhcir malice (even 
of the Devil himfelf) to the furtherance of 
the Faith: Otherwife the Apo^le cou*dhave 
no caufe to Rejojce in the Preaching ofwicked 
Men, if none cou d receive benefit by ir. And 
he plainly fuppofes, i Cor, ix. 27. That a Man 
may fave others by his Preaching, and yet 
himfelf be a f^^-^rr^^. 

V, And fo far as we can kno-v or judge any 
thing, we lee daily Experience of this 5 That 
God has touched Mens Hearts upon hearing 

thfc" 



( 44 ^ 

the Truth fpoken, tho by Men who were 

great Hypocrites, and very Wicked, And 
what realbn can be given to the contrary ? 
Trftth is Truth whoever fpeaks it : And if my 
Heart be prepared, the good Seed receives no 
evil 7/»^»r^ of the Hand that lOAxd it : And 
who can Limic God, that His Gr^^^ may not 
go along with me in this ? 

I have heard fome of'ihc now fepar ate Qua- 
kers confefs, that they have formerly felt ve- 
ry fenfihle Operations of the Spirn^ upon 
the ^reaching of f^mc of thofe whom they 
have fince Ueteded ofgrofs Errors and Hjpo- 
cnjiesj and they now rhink ic ttrange. But 
this werf f^nough to convince them, thatr^* 
wind hlovpah were it Itrleth : otherwife they 
muft condemn thtfmfeiv:s, and confefs that, 
in all that rime, they had no true Partici- 
pation of the Spirn of God, hut that what they 
miiiook for it v*as a meer Ddftfton : Or elfe 
confefs that bv the Truths w jch were fpo- 
ken by t^e^e Mmifiers of Satan (for they 
fpczk fome Trurhs^tJ^^/ might work a good 
Efted> upon the Hearts of fome Wdl-djposd, 
tho' thtn Ignn^ant, and much Del^idd People, 
If not lb, nc rnuft judge very k -ercly of 
all thof' vv ho live in /doUtrotuoT -^chijmatical 
Countries 5 th^r vyerc^r^^^ prophets ^ad good 
Men among the ten Tribes And if the y^ords^ 
nzy Miracles, ofChnft, did render the H arts 

of many vet m.or obdurate, 
Afmft. xii. from ^^,.j^ ^Q ^^^ 3 i^j,; J he Holy 

^ Ghofti whicn w,^s ;.?e reafon 
why He (bmetimes refus'd to work Miracles 
among them, becaufe thereby they grew 

worfe 



( 45 ) 
v^orfc and worfe; and if the Preaching of 
the Go(pely by the mouths of ^pofilesy became 
the favour of Death to wcke^ ^nd unprepard 
Hearts j why may not the wo'^ds of (ruth 
haveagood EfFcd upon ^owe-y? and ^W Minds, 
tfto' fpoken from the moyth of an Hypocrits^ 
dr of ii'erfons, who, in other things, are 
gtc^tXy Deluded? 

I have before mention'd the Wtz^ard iVIajor 
Weir, who Bewitched the Fres^jterians'mScou 
Undf fmccxhe KejhratioHr 1660, as much 
^$ Simon Magti4 did the Samaritans: And yet 
I fuppofe the more moderate of the ^^i(fr.r 
will nor rafhiy give all over to Deftrudion^ 
who blindly followed him, andadmir'd his 
Gifts-, or. will fay but that fbme words of 
Truth he might drop, might have arealgr3od 
Effed upon fome Well meanings the' groily De- 
luded People, who foIlow'=^d hira. T^'". of 
Winder's Witches (Tee The Snake in the Grifg 
p.. 300. 2d. Edit.) were Preacher $ among the 
fakers for Twenty years*- roiretherj and 
thought to beasPowerffilsLnd^p^ttng as any 
others. - . . ^ . • : 

VI. But, the Argument will hold ftronger 
aigainft them, as to the Sacraments- than in the 
Office of Preaching', becaufe in Preaching much 
depends upon the Qualifications of the Perfon, 
zsto Invention, Memory, fudjimenty ^c^ But in 
^he Adminiftration of an Outward Sacrament ^ 
nothing is requir'<it,asofiV^^^^j(//^y*butthe law^ 
fulntfs of the Cammijfiony by which fuch a Per* 
fon does Adrainifterj and a fmali meafureof 
natural or acquifd Parts is fufficient to the 
Adminifiratton. ,.> I ;v<.; ;^ 

O Therefore . 



( 46) 

Therefore let us lay no ftrefs upon the In- 
ftrttment (more than was upon the Waters of 
'fordaniohc2L\Naaman) but truft wholly upon 
the Commijjiony which conveys the Fertne 
from God^ and not from His Ministers : That 
all the GioYj may be to God^ and not to Man, 

'lis true, the Terfond Qualifications of 
the iKftrument are Lovdy and Dejirable 5 but 
they become a S»^r<r, where wcexpedany 
part of the Succelsixom them. This was the 
ground of the Corinthian Schifm ( i Coy,, i. 1 1 .) 
and, tho* unfeen, of ours at this Day, 

VIL And the confequt^nces of it, are of 
manifold and fatal Deftrudion. 

1, This unfettles all the ^Jfarance we can 
have in God s Prcwife to afFilt His own Jnfti* 
tHtion J for, if the rertue^ or any part of it, 
lies in the Holmefs of the Inftrument, we can 
never be fure of the EfFedt, as to us ; becaufe, 
we have no certain knowledge of the Bolinefi 
of another. Hypocrites deccite even good 
Men. 

2. This wou'd quite difappoint the Pro- 
mife Chri^hMrmde, Matt h, xxviii, 20. To 
be with E\s Minifters, in theExecutioaof His 
Gommiffion j to Baptize, &-€, always , even 
unto the end of the world. For, if the Holt- 
nefs of the Inftrnment be a necejfary Qualifica- 
tion, this m,ay fail, nay always muft fail, io 
far as we can be/«r(?of it; and confequently 
Chrift has Commanded Baptifm and HU Sup- 
per to continue^ to the end of the World^ till 
his coming again j and yet has not afforded 
«»f^»j whereby they may be continu'd 5 which 
Me has not done, \f the Holmefs of the j^dmi- 

nifii 



(47) 

ftiflrator be a wrr^^^r; Qjialification ; and thac 
He has not left u$^ certain Rule, r/hcrebvto 
judge of the HoUnejs of anorher • And thus 
have vou rendred the Command of Chrij^ of 
none Effed, thro' your Tradition. 

^. This is contrary to all God's former In- 
fihutions. The wicksdnefs of ihs Priefts^ un- 
der the Law, did not exntife aniy of the Peo- 
ple from bringing of their Sacrtfica to the 
Priefts : The Priefts were to anfw'er for their 
own Sin, but the People were not anfwerable 
for it, or their Oifcrin^ the lefs accepted. 

But we were in a much worfe condiciorj, 
under the Gofpel Adrmniflration, if the Effeft 
ofC^n^'sIriititutions, did depend either whol" 
lyi or mpzYt upon x.\\t?£r(onal HoUnefs o{\i\s 
Frufis. This wou'd pur us much more in their 
Power, than it is the Intention of chofe who 
make this objedion to allow to them : This 
magnifies Msn, more than is due to them j 
therefore I will apply the-^^^^^ 
I Cor.iii.il. i^/j'g words to this Cafe 5 Lerm 
man glory in men 5 who is Panll and who ^ A' 
polio ? bfct minifiers- — — /(? thenyHeithsr is he that 
plant eth any things neither he that ivater6th 5 ifut 
Godwhogtveththe increafi, 

4. This was (with others) the Error of' the 
Ancient Domuifls 5 thofe Proud and Turbulent 
Schifmatick^s^ the great DiftHtbcrs of the Veact 
of the Church, upon an opinion of their own 
SanBityydhovQ that of other Men: For which 
reafon, they rejedsd all Ba,pti\ms, except 
what was performed by themfelves; and 
Re-baptizSd thofe who Came over to them, 
from the Church j for,thcy faid that the Holinefs 
D z ot 



(48) 

of the jAdminiflrat^r was necejfary towards cdft^ 
vcying ihcSpintual Graces ofBaptifmiJhus they 
argu d 5 ^i non haketqtted Det ? qttomod^Dat t 
\, e. HowJhallaMan give tieatto another, which 
he has not himfelU But Opta- 

f^w^c'Znrl:rli^ ^^ Anfwers them, that God 
derchirmat.Donadft „,^„ .^ ^. J ,^ 

Ed. P{irHi6^ i.p 87 ^^^ "^^ (7wcr,and not i^^;?, 
Videte Deum ejfe Datorem, 
And he argues that it was preferring Them^ 
felves before Gffd, to think that the yertfie 
of Baptifm did come from Them 5 that they 
were nothing but Mittifters or Workmen i and 
that, as when a C/ot^ was Dyed, the c^^w^^ 
of the Cloth came from the Colonrs infus'd, not 
from the vertue of the Dyer, So that in Bap- 
tifm the Change of the Baptiz^edy came from 
the /^V///f of the Sacraments j not from the 
Adminifirator : That it was the Water ^f Bap- 
tifmy which did wajhy not the Perfon who ap- 
ply'd the Water. That the ?erfonal San^tty 
of the Adminifirator r}gnify'd nothing to the 
Efficacy of the Sacrament ^ Therefore, fays 
he, Noi openmnr ut Ills det, c^ui f£ 
P- 88. d^-itHTum tffe promifit, i. e. Let m wor^^ 
that God, who has promts d it, may be^QV9 the 
£ffsB : And that when we work, Humana 
funt opera, fed Dei fmt Munera, i. c. The 
Wofl^'is Man's, but the Gift is Gods. 
And I hence he expo- fam Hind quam Ridi^ 
Us that Ridiculous ctslum eft, quod, qtia^ 
Principle of the Do- fi ad Gloriam vtfiram, 
natifis^ which they a vobis femper auditur^ 
advancVj togainG.V hoc niunm Baptifmis, 
ry ioThcm(elvesi that e^ Danti^^ non Ac-- 
ihe (j//f in Baytifm cipimk ? p. 89. 



( 4P ) 

was of the Admlnifl^rator, and not of the 2?^- 
ceiver : But he (hews, that the Gtft was con- 
ferred by Gody pFoportionably to the Faul^ 
of the Receivey, and not according to the /fa - 
linefs of the u4dminiftr at or, 

TheDifcourfe is^ large, to which I refer the 
Reader. I have given this Talt of it, to let 
thefe fee to whom 1 now write, that they have 
(tho' unaware^ ftumbled upon the very No- 
tion of the Demtifts, which divided them 
from the C^thoUck^ Churchy and which, w^ith 
them, has been, long fincc, Exploded by the 
whole Chrifiian World ; and I hope this may 
bring them to a more fober mind 5 to confi- 
derfrom vffhence, and mth r>phom they have fal- 
len 5 and to return again to the P^^^c^of the 
Churchy and the Participation of the Blefled 
Sacraments of Chrlfl^ and the Ineiiimable Be- 
fits which He has promis'd to the Worthy Re- 
ceivers of them. 

Laftljy Let me obferve that this Error of 
the Domttijb and ^akers^ borders near up- 
on Popery-, nay rather feems to exceed it. 
For the Church of Modern Rome vmkt^ inQ Va- 
lidity of the Sacramems to depend upon the 
Intention of the Priefii buth'is Intention is mugh 
more in his own Power j and ther .are more 
evident Si^ns of it than of his HoUnefs. 

VIII. 1 wou'd not have the ^^^^^ri imagine 
that any thing I have faid was meant inex- 
cufe for the ill Lives of the CUrqyofihe Church 
of England', as if the Dijfenters were unbla- 
mable, but our Clergy wholly Proftitute to all 
wickedness 5 and that for this caufe, we plead 
D B againft 



( 50 ) 

again ft the SanWity of the Adminifirator^ as 
Efiential to the S^icr^wc^wf. 

No, That is far from the Reafc)n: I do not 
love to make comparifons, or Perfonal Re- 
flections. If all Men be not as they fhou'd be, 
pray God make them fo. Burlthinkther is 
no modeft Dijfenter will be offended, if I fay, 
that ther are of pur Bi/hopsand Clergy, Men, 
not only of Learning, znd moral Hitnejiyy bucoF 
JDevution, and ffiritual lUHminatton^ and as 
much of the uobnetj of Religion 5 and can give 
asmanyS^Vwjof it. Equally atleaft (to fpeak 
modeiUy) as any of our Diffenfersy of what 
Denomination foever. 

IX. And I hope, that what 1 have faid will, 
at lead, hinder the Succeffion of the Bip?9p5 from 
the yipofileSi to be any O^yf^/owagainltthem: 
And they being poflTf^fs'd moreover of all the 
other Pretences ofour DiJJenterSj tbeBallance 
miift needs lie on their fide, and fecurity can 
only be with them 5 becaufe ther is dottht in 
all the other Schemes of the Dfjfenrers, if what 
! have faid can amount but to a Douk, If the 
want of Succeffion and outward Commijfton^ 
upon which Chrtfi and His Apofiles, and, the 
wthole Chrifitan Church, in all Ages, till the 
laft Century I and in all Places, even at this- 
Day, except \omt Corners in the Wtfi, and 
the Mofmcal Iniiitution before them, did, by 
the Exprels Command of God, lay fo great 
a ftrel'si if all this make but a Douk (it is 
itrange that it fhou'd, at leaft, thatitlhou*d 
nor) in the mind ofany confidering Perfons 5 
then can they not, with Secuiiy^ Communi- 
cate with any ofour D^Jf^ntersg becaufe, if 

he 



( 51 ) 

he that Eateth and Doubteth is 
Damned.much more he thatlliall ^^^' x^^'- ^3- 
do fo in Religiom matters 5 wherein chiefly 
this Rule muit ftand, that vfhatfoever is not of 
Faith i^ fin, 

X. But now, to argue a little, ad homlnem^ 
fuppofe that the Succefion of our Btfoops were 
loft} and fuppofe what the ^4/^^n and fome 
others wou'd have, that the Thread being 
broke, we mult caft a new knot, and begin 
again, and make an Eft-abljfliment amongft 
our felves, the belt we can. Well, When 
this is done-, ought not that EftabLJkment to 
be prelerv'd f Ought every one to break in 
upon it, without juft caufc ? Should every 
one take upon him for her) to Tr^ach^ or 
Baptize, contrary to the Riiles Eftabhfhed ? 
This, 1 think, no Societj of Men will allow j 
For, the Members of a Society muft be fubjedt 
to the Rules of the Society, otherwife it is no 
Society: And the ^ak^ers of Graseehurch-ftreeir 
Communion have contended asZealoufly for 
this compliance as any. 

Now then, fuppofe that the confcientious 
fakers to whom I fpeak, (houd lay noftrefs 
at ajl upon the Succejfion of out Bijk ops -, and 
confider our Confiitntion no otherwife than of 
an Ejiablifoment by agreement amongft our 
felves ; yet even fo, by their o'.^.n Confeffion, 
while they cantindno fault with ouxDoUrine^ 
or WoY/htp, they ought not to make aSchifm 
in this Confiitution^ which they found ^y^^- 
bltjhed 5. and they ought to return to it 5 and 
if a new ^not was caft upon the broken Thread 
of SHcceJfion, at the Reformation from Topsrj^ 
D 4 that 



( s^ ; 

that Knot ought not to be un-loofcd, with? 
out apparent and abfofute Necefftty j left if We 
caft new Knots every Day, we (hall have no 
Thread \th un -knotted-^ and expofe our fclves 
to the Derifion of the common Adverfary. 

XL Gonfider the grievous Sin QfSchi[mzn6 
Divijion 5 it is no lefs than the Rending of 
Chrift's Eody^^nd therefore ^reat 77J»^| ought 
to be born, rather than run into its evtnaH 
things^ except only that which is apparently, 
ftnf^li and that by the Expre[s Words uf Scrip- 
ture\ and not from our own Imaginations, 
tho' never fo ftrong. And tho' ther are fomc 
ImperfCiftions in our Reformation^ as to Dif- 
ffiphne, and all the Htgh Places are not yet 
taken away fthc Lord, of his Mercy, quick- 
ly remove themj yet I will behold to fay, 
that in our Do5iriney Worjhipy and Hierarchy ^ 
nothing can be obje^ed that is contrary to the 
Enle of Holy Scripture^ or any thing Enjoyn d 
which is There Forbid to be done : And no- 
thing lefs can warrant any Sci^i/w? againft our 
Church, 

XII. Now, to come to a Concluiion, upon 
the whole matter. If you cannot, get Bap- 
tifm as you wou'd have it, take it as you can 
get it. If you cannot find Men otTuchP^r- 
final Excellencies as the jipoftlery take thofe 
who have the fame Commijjlon which they 
had, deriv'd dqwn to them by regular Ordi,- 
iiation 5 who Kcfortnd from Topery, and have 
hj^pn the Eftahlijhed Church of this Nation^ 
ever fi nee 2 And mereover are as unexcep- 
tionable, in their Lives and Converfations, as 
■ ^Y Mlitfs. X.hefe ar,e at! the fecuritiesyop 
hnj'i)-ir.r. ': : . ._. . ■ .' . '" can. 



( 513 ) 

e^n have fwithout new Miracles) for Re- 
ceiving the Sacraments from Proper handf. 
And therefore ther is no doubt but God wiU 
accept of your Obedience in Receiving them 
from fuch hands 5 much rather than your 
pifobsdience of His Coirmand to be Bapt%ed^ 
bccaufe you are not pleas'd with thofc whom 
His providenc/^ has, at this Day, left in the 
Execution of His CommiiTion to Baptiz^Ci as 
if the wceknefs of His Minifter cou'd obitrudt 
the Operations of His Spirit^ in making good 
HiSxPart of the Covenant, which He has pro- 
mi fea. 

XUI. Ther is an Objedbion againft Eaptifm, 
which is not worth an Anfwerj but that I 
wou'd condefcend to the meaneft^ and leave 
nothing behind which might b^ a ftumbling 
block to any. 

1 have beard k urg'd, that ther is no vifi- 
bie Effedts^ feen by our Baptifms^ that Men 
remain t»/fii^^i^ and /<7o/i?notwithftandingj and 
and therefore fome do conclude that ther is 
no vertue in Baptifm, 

u4n[w. To make this Argument of any 
force, it muft be prov'd that none do receive 
any Benefit by ir. For, if fome do receive Be- 
nefit by it, and others do not, this muft be 
charg'd upon the Difpofttion of the Recipient^ 
according to the known Rule, that whatfo ever 
is receivdy is receivd according to the dtfpofitim 
9f the Receiver. Thus the fame Meat is turn*d 
imo good NoHriJhment m din healthy^ and into 
mxiota Unmors in ei vitiated. Stomach. Simon 
MagHi recciv'd no Benefit by his Baptifm § and 
after the Sop the D^z'/Zentredinto/W^/ j yet 

the 



( J4) 

the other ^pofiles receW^d great 
iCoT.x.16, Benefit by it: To fome it is the 
f.xi. i9- favour of Life^ even the Com- 
munion of Chnjf's Body and Blood j to others 
of Condemnation^ who difcern not tke Lord's 
Body in ir, but receive it as acommon^thing< 
Therefore we are commanded to ex- 
V- ^^ 4«;/wtf our felves, to prepare our Hearts 
for the voofthy Receiviag of it. 

But fJ)me fay, as the fexn^s to Chrifi, Jhew 
us afign : They wou d have fome M'Tacttlotts 
EfFetfts, immediately to appear. Thefe arc 
Ignorant of the Operations of the 5/?/n> 5 and 
to thefe I fay, in the words of Chrilt, Joh, iii. 
8. The wind hlovffeth vphere n lifteth^ and thott 
heare^ the found thereof^ but ca*^ft not tell Vf hence 
it Cometh or ^hither it goeth $ (0 is everyone that 
is born of the Spirit, It worksfikntly, but pow- 
trfnlly i and its Progrefs, like the iromng of 
our Bodies, is not all at once, but by Degrees j 
whofe motion is Imperceptible to humane 
Eyes. 

The true ufethatis to be made of this 0^- 
jeEtion^ that fo few (and yet they are not /^»? 
who) receive the Ine&imable Benefits which 
are convey'd in the Sacraments of Chrifl*s Infti- 
tution,,isthis, To take the greater Care, and 
the more Earneftly to beg the AflTiftancer of 
God's Grace, to fit and prepare us, for the 
worthy Receiving of them 5 but by no means 
to negledt them : For thofe who refufed to 
come 10 the Supper were Rejedled, as well 
as he who came without a Wedding Gar- 
vsent. 



( 55 ) 

A SUPPLEMENT. 

THE ftrefs of this Dtfci)urfe being Found- 
ed upon Epjcopacyi and long ^^«ot- 
tions being improper in fofhort a mtihi'^'^A 
Argument as I have taken j to fupply that 
Defe(fi:, and, at the fame time, to make ic 
eafier to the Reader, I have added, by way 
of Supplement^ a (hort Index or ColleEiion of 
jiftthormes^ inthefirft 4Jo Years after C^y//?, 
for Epifcopacy, with rtfpe^ to the Pres^jtenan 
Pretences, of making a Bijhop all one with a 
Treshyter^ at leaft with on«9f their Modera- 
tors : And, in the next place, I have fhewn 
the fenfe of the Keformmo^, as to Epi/coB^^cy, 
Take them as follows. 



S0me Authorities for Epifcopacy^ as di- 
flind from and Superior to Presbytery, 
taken out of the Fathers 4: W Councils, 
in the firji Four Hundred and Fifty Years 
after K:hn&: 

'Anno Domimjo, St. Clement B'lfhop of Rom^^ 
and Martyr, of whom mention is made ThiL 
iv. 3. in his ift, Epif^. to the Cormthians, N. 42. 
p. 89, of the Edition at Oxford, 1677, 

The 



( 56 ) 

The ApoWcs hav- KA'd o^m ^^ ^ 7dKti$ 



ing Preiched the Gof- 
pel, thro' Regions and 
Cities, did Conftitute 
thefirft Fruits of them 
having prov'd them by 

JL:>df^^ Deacons of 
thofe who (hou'd be- 
lieve t and this, not 
as a new thing, for 
many Ages before it 
was written concern- 



<nil&( ltd <vvl\JiJL(fn 5 iU 



ing i5^^<^/>i and Deacons , for, thus taith the 
Scripture^ in a certain place, /iy//i 
//i. U 1 7. conftitute ^^^iVBifhops tnRighteoHfnefs 
and their Deacons in Faith. 

What wonder is it Ka# 77 ^«y/xit5rV, #« ol 
then, that thofe who cy xs^r^ w9iEy.3tj/7t; ;7j«£j» 
were Intrufted by ®u 'ify>v to/Stb, yj.7i<^f^ 
God, in Chrift, with tv^ «cfMj«4o'«f 5 
this Commiflionj (hou d Conftitute thofe before 
fpokeof? - 



/^;W. 'n. 44. And 
the Apoftles knew by 
the Lord Jefus Chrift, 
that Contefts wou'd 
arifc concerning the 
Epifcopal Name (or 
Order) and for this 
Caufe, having perfe^H: 
fore-knowledgd (of 
thefe things) they 
cjid Ordain thofe 
whom we have men- 



1/ c 



KcU Ql *A7I0SV^0l Yll^ 

^i<t 76 KveJa vffJuW 
TJdut , <9ciyvMnv 9ihy]^oTti 

rion'd 



(57) 
t56nd before 5 and moreover, did Eftabliih 
the ConftitutioD, that other approved Men 
(houdfucceed thofe whoDy'd,in their Office 
and Miniftry. 



Therefore thofe that 
were Conftituted by 
Them, or afterwards 
by other approved 
Men, with the Gon- 
fentofall the Church, 
and have Adminiftred 
to the Flock ofChrift 
unblamably, with Hu- 
mility and Quictnefs, 
without all ftain of 
filth or naughcinefs j 
and have carry'd a 
good Report, of a long 
time, from all Men, 
I think cannot, with- 
out great Injultice, be 
turn'd out of their 
Office: For, it will 
be no fmail fin to us, 
if we thru ft thofe from 
their BiQiopricks who 
have Holily and with- 
out Blame offer'd our 
Gifts rand Prayers to 
God., BlelTed are thofe 
Priefts who are hap 
piiy Dead, for they 



§o)y ihKo-^fjMv Mfavy cv- 
^<3voti XSSJt ■jrdyTWVy T»Ttff 

5W/, Uv T^ i(JLi^7^C0i ^ 
^^V ^ AvdKVJjy' i ^ l^. 



are nor afraid of being EjecTted out of the Places 
in which they are Conftituted. For, I under- 
itand that you have Pepriv'd fome, from their 

Min 



( 58) 

Miniftry, who behaved themfelves un*reproT 
able amongft you 



Par. 40. To the 
Hi^hPrie^ his proper 
Offices were appoin- 
ted 5 the Priefts had 
their proper Order, 
^nd. -'\^^ievites their 
pcc^'f^y^r^rvla^s, or 






Deaconihips 5 and the Lay-men, what was pro 
per for Lay men. 

This, as before fhewn, St, Clement apply 'd 
to the Diftribucion of Orders in the Chriftian 
Church} Bijhops, Priefts, and Deacons. And 
the Office of the LeviteSy is here call' d by the 
Word ^io-'mioji i. e, the Office o^ Deacons. 

A. D. 71. St. Igna- "h? )g ctoro^oMAt Iv Tif 
iifis, a Glorious x^^^y- <wA«f«/>tA77, li> 'Awjca/x^ 
tyroiChrifty was Con- ;^ff.>t7«i£^. 
Itituted, by the Apoftles, Bijhof of Antioah, 
and did thereby think that he fucceeded them 
fas all other l>^/^'f^ do) in their full v^/?(?^o//- 
cal Office. Thence he falutes the Church of 
the JraliianSr in the Fftlnefs of the ^poftolical 
Chara^er 5 and in his Epiitle he fays to them. 

Be Tub jcd to your T^ ^hTnTV.o'rrqi x^m-niiT' 

Bifliops as to the <n^ &V Ttf Kvel^ 



Lord 

And to the Pres- 
hyters^ as to the .'ipo- 
files ofChrift- Likewife 
the Deacons alio, be- 
ing Mmifters of the 
Myft^eries of Chrift^ 
Qught fo pkafeinall 



\\mdKQti 'l«(yS XatrS — - 
Am Q ;^ 7»\y AtAHjO¥\ii iV- 

things 



( 59) 
things— Without thefc c^ '^n o ;k»«i< t5 'E^ 
ther IS' no Church of <^6tk, .^Jr^ n^g^r^yT^jwr. 
the Lied- He is with- ^ ^/ A/^y^ycvy 77 -r^^V- 
our, ^lio does any tmv- ^rot^TQ- ^Jt^^iAvlta 
thing wirhf^it thei?*- t? <n«j«cA»Vf 
//^p/', and /V^ji^jf^tr/, 2ind Deacons i and fuch a 
one is Defiled inhisGonlciencc. 

/» ^Af Epifi, to the Krt/ i/'/uT" "5 '^^i'^i A<« 



Magncfians, ^^ tf//s 
themy That they 
ought not to defpife 
their Btjhep for his 
youth, but to pay 
him all manner ofRe- 






verence, according to the Commandment of 
God the Father, And as I know that your 
Holy Pr^j^;^frf do- 



Therefore as C&rifi 
did nothing without 
the Father, fo neither 
do ye, whether Fres- 
hytefy De^con^ or 






Lakf{, any thing without the ^{/7:?o/7. 

Some indeed call 1« ?7nj "Emtma^ov ^jS^j 
him ^f(fe<>;? 5 yet do 
all things without 
him 5 but thefe feem 
nor to me to have a 
good Con fcience, but 



V9i if) flOt (pall'OVTitjt. 

rather to be Hypocrites and Scorners. 



I Exhort you to do 
all things in the fame 
mind of God, the Bi- 
Jhop Prefiding in the 
¥Uc^ of God i and the 



Presbyters in room of 'nir^v Qm%i]pU ^ 'Aw*^- 
theCo/W^fof the A- ?d'a««'* ^gji ^ £iiiAxjovuvy 
fodles', ajld the Dea' ^ 1:^1 ywwniTiiVy m- 
consy moft beloved to m^iju^m ^klmvUv 'In* 
me, whoareintrufted a'i xaerS. 
with the Miniftry oiJe[mChri(h, 

He direBs his Epi* 'Er li'* l(n irm t^ 'E^- 
ftlc to the Church at onh'jri^, xcf) mt n^iaCvTi- 
Philadelphia, to thofe ^/<, ng) Citcf,i(ji?oti» 
who where in Unity with their Bifhop and Pres- 
byters and Deacons, 



And[4ysto them, in 
his Epiftle, That as 
many as are of Chrifi, 
thefe are with the Bi- 
Jhop 5 and thofe who 
(hall Repent, and Re 
turn to the Unity of 
the Churchy being 



^^V C/737 Tito 'tVOrUT^ THC 

via 76:)^ffi¥ cy tJii ^*i<;i- 



made worthy of fe(ui Chri^y fhall partake of 
Eternal SaU^ation m the Kingdom of C^r*//?. 

My Brethren, be 'ajva^o?, nm 'jrhAv*^' 
not deceived, if any h m %^9V7t aw)A.«3w, 
(hall follow him that ^g.cn\tiAv 0g» ¥ ^cXM^^y©- 
makes a Schifwy he /ttu'w. 
(hall not Inherit the Kingdom of God. ^ 

I Exhort you to par- XIaq^i^kuv u//«f f«^ 
take of the one Eu- ^o:^ejt^(t. ;^h^«^' ^m* jS 



charifli for rher i^onc 
^0^ of the Lard hfm^ 
and onc5/flo4of His, 
which vyaslhcd for usj 
and one Cup — and 
one Altaty fo thcr 
xim^B^of^ with his 



Hjfj W atJTH TO (U{JL<t T9 



( 

FreAyUryi and the 
Deacons^ my Fellow 

Servants. 

Give heed to the 
Bijhofi and to the 
Presbytery, and to the 
Z)^4ff<?«j— Without the 
^{/feo^ do nothing. 

In his Epiflle to ths 
Smyrneans, he fays, 
FleeDivifotts as theht- 
ginning of Evils, All 
of you follow your 
Bifhops, asfefmChriff 
the Fathr.ri and the 
Tresbyters, as the A- 
pofilcs, and PvCve- 
rcnce the Dsacnns a s 
the InitirutionofC7<7i» 
Let no man do any 
thing of what apper- 
tains to the Churchy 
without the Btfioop^ 
Let that Sacrament be 
judg'd Effectual and 
Firm, which is Dif- 
penced by tht Bifmp, 
or him to whom the 
Bijhophzs Committed 
it. Where- ever the 
Bipop'is, there let the 
Pegpie be ; as where 
Chrift i$5 there the 
Hgaventy iJofl is ga- 
thered together, Ic is 



6i ) 






7T, xsfji n^ U^iffCuTifiai 

Tec ^<Jp,ct7ZL (^J'yiTl (^^ 

d^yjm i4mv. Udvin'; t&T 

TO A Loo. Mrtr/Vjf ;>^;^£i\ 'E^- 

I C?^^ -/ 'V t >T-> » 

ffyj3'pr@'^ cK,:^ TO -trAjjoS-©- 

^i^UV' Oo.it &^CV oh p^' 
AHP' AA-A' OTTW cyH,HVffi Jh- 

E nor 



/ 



( e^ ) 

not lawful, without wi^ np$(r^y7iEe/«v, ^\ -wO 
the Bijhopi either to A/etw^j th^j QwjKMf* 
EMftiz^e, or celebrate 

the Offices : But what He approves of, accord- 
ing to the good Fleafureof God^ that is firm 
and fafe, and fo we do every thing lecure- 
iy. 

Ifalute your moft worthy BJ/^ap, yourve- 
rcrable Presifjterj^i and theZ^^^<ro«imy Fellow 
Servants. 

In his Epiftle to St, Poiycarp, Biihop «/ Smyr- 
na, and Martyr, Vfho^ together with himfelf^ 
5V-4* Difciple to St, John t he \po^\e, and Evan- 
gelift. He g ives thefe UireShions. 

if any can . remain £* tt? J^iwajou h dyv^l^ ' 
in Chaitity, to the w^V^k, t/j 77ftZw -f cmfMi 
glory of the Body of n Kvela , cy AKtwy^aicp 
the Lord, let him re- //.^iTW Iap K(wyAoyi\eu, d- 
main without Boa It- Tmh^i^* ){^i Uv yva^^ 
ing, if he Boait, he n^hCut) «f« 'E577^>wV» , ^p- 
Perifnes; and if he ^§^M. Ylfyi ''^ th^ ya- 
pretends to know //«t^ km ¥ >«/>t»ffw^, f>^ 
more than the Bijhop yvcS^i rk *E777^xflV« lid 
he is corrupted. It is \va><nv <aot^^m, hit o >»- 
the duty both of Men ^Q- ? y^^ YLiImvy k^i yih 
andWomen that Mar- n^T ^^fAajf* idv-w. «V 
ry, to be ;oyn d to- -n^ eg» vvk^- 
gether by the Approbation of the Ei/fe* that 
the Marriage may be in the Lord, and not 
according to our own Lufts, Let ail things 
be done to the Glory of God. 

Give heed to your Tw 'E'Wir;c<)>^ ^e;^^;^- 
Bifhop, that God may tt) /V* v3i 5 0so< ufuv' 
Harken unto you;My c{'J/77^ft;;:^r \yi ^ \scrB7aw0- 
Soul for thtir^ ♦ who i^m 'fi^fwVf^j u^icCv 

. (hbjea 



(63 ) 

fiibjeCi therafelves Un- Tse^V* ^'«i}coVo(r mt^ djS- 
der che Obedierce of ^ ^0/ r^ ^^i^Q- ^QtTv 
their Bijhop^ Presby- t:^v im^^ eeS. 
^^rx, and Deacons^ and let me, take my Lot 
with them in the Lord. 

And he fays to Bi- Mw^V Ivd* ^^ yvdfMn 
(hop Policarp^ Let no- cth }4vi^. 
thing he done mthoHt thy fentenc^ and approba- 
tion, 

A. D, 180. St. Irenaatu, Biftiop of Lyons ^ 
in Fr*%nCe^ who was Difciplc of St. Polycarpj 
heflouriftiaaboutthc yesLtofChnfi 180. 

We can reckon thofe Advers.Hd^rcies.li^x,^ 



BifhopSfViho have been 
Conftitutedby the-r^- 
pofiles, and their Sue- 
ceflbrs all the way to 
our times. And if the 
Apoftles knew hidden 
Myfteries, they woii*d 
certainly deliver 

them chiefly to thofc, 
to whom they com- 
mitted the Church- 
es themfelves j and 
whom they left their 
own SucceiTors^ and 
in the fame Place of 
Government as them- 
felves. We have the 
SuccefTions of the Hi- 
iliops, to whom the 
Apoftolick Church in 
every place was com- 
mitted. All thefe (He- 
E 



HabemHi munerarc 

qui ah jipoj^olis Infti'^ 
tuttfmt Epifcopt in Ec^ 
clefiu^ & fnccejfores ^- 
of urn u[qus ad nos, Ep 
fi Recondita m^fieria 
Seiffent ApoftoU, vd 
his maxima traderent 
ea, qmbm etiam ip[ai 
Ecckfias iommittebant i 
^ms &fmceJfores reUn- 
qmbanty fhum ipferum 
loCHntMagiflerutradcn' 
tes, l!b.4.c.6j. Habe- 
mmfacceffiones Epifco^ 
porum qmbas Apoftoli" 
cam qua in tinoquoqus 
loco efi Ecckfiam tra-^ 
dtdsrunt, I. J. c. 20, 
Omnes enim li (Hdre- 
tici) valde F ft er tores 
Jfint, qj»<!im Epifcopiy 
J, retickj) 



r^r/c^j) arc much later ^ui^tu ^poficii tr^M- 
than the Bilhops, to derunt Eccle^^, 
whom the Apoftlej did deliver the Churches. 
The true Know- L4. c.6, jignitt^ 
ledge is the Dodrin verx efty ^pofioUrum 
of the Apoftles, and Do^rins, & AntiquHS 



the Ancient State of 
the Church, through 
the whole '.World, and 
the Charadler of the 
Body of Chrift, ac- 
cording to the Sue- 
ceflionofthc Bifhops, 
to whom they com- 
mitted the Church 



EcclefiA fiatuiy in Hni- 
vsrf^Mundoy &€hdra' 
6igr Corporis Chrifti fe- 
cuniam fncceffiones E- 
pifcoporum, qmbus it- 
U eamqH£ in unoquo- 
que loco efi Ecclefiam 
tradiderunft quaperve-^ 
nit ufque ad nos. 



that is in every Place j and which hasDefcen- 
ded even unto us. 

TtrtulliaHy A. D. 203. of the 
Prefcription of lieretickj. 



A. D. 20J, 



c. 32. Let them 
produce the Original 
of their Churches 5 let 
them rhew the Order 
of their Bifhops, that 
by their SuccelTion, 
deducd from the be- 
ginning, we may fee 
whether their firit Bi- 
fhop had aiiy of the 



Origines 
fuarumy 



Edant ergo 
Ecclelidrum 
evolvent ordlnem E - 
pifcopor^m fmrum^ i- 
tk utperJHCCCjffjnes ah 
initio deCHrrentertj^ ut 
primm ilU Epifcopas a~ 
liqficm ex ^poflolis^ vet 
Apcstelicis virisy qui 
tamen cum j^poBolis 



Apoflles or Apoftoli- perjevtraverit^ hahtte- 



cal Men| who did 
like wife perfevere 
v/ith the Apoftles, for 
his Founder and Pre- 
dcceffor. For, thus 



rit jiuBo*em& Ante^ 
cejforem. Hoc enim 
modo EcclsjiA y^posto- 
lie A cenfmfuos dejerunti 
Jic»f Sni^^rncorum Eg- 
tk€ 



( 65 ) 

ihe -/^poftolical Ghiir- cUfia Polycarpum a^ 

Johannc conlocatum 



ches do derire their 
Succeffion : A% the 
Church ofSmjirna from 
Poi^carp, whom J^o/;» 
(the >^poftIe) placed 
there : The Churcii of 
Kome from Clement^ 
who was, in like man 
ner, ordain'd by Pe 
ter : j4rA fo the other 



refert', ficut Romano- 
rum, Clemcntem, a 
Petro ordinatftm it idem 
Periods Hticjuc &Cetetdi 
exhihent (^hqs ab y^pa- 
Rolis in Epifcopntum 
ConBitfftos Apoftolicis 
fiminii tradnces ht%- 
beant. 



Churches can produce thofe Conllitured in 
their Bijhopnck^s by thsApojJles. 

c. 36. Reckon over PercurreEcckfias^ 



theApoftoIical Chur- 
ches, where the ve- 
ry Chairs of the Apo- 
hUs do yet Pre fide in 
■their own Places. Ac 
Corinthy Philippic E- 
'phejas, TheJJalonicay Scc 

OfBaptirm,c.i7. 

The High Frtc(t, 
who is the Bijmp^ has 
the Power of confer- 
ring Bdpcifm; and 
lander him the Pres- 
byters and Diacons-^nt 



pojiolica^s, dp ad qiiM 
ipf^ adhuc C^thcdfA A- 
poftolo rum /« vs locis Pre - 
ftdent, Corinthi,Phi- 
lipp', Epheriis3Thena- 
ionica, &c. 

Dartdi (Baptifmnm^ 
jm kahst ftimmm (a.- 
cerdoSy qui eft £pi (co- 
pus, dehifjc Presbyre- 
ri er Deaconi, non ia* 
men ftn^ Epifcopi Asi- 
thoritate. 



not withoui the Authority of the Bijlwp 



Origen^ Names the 

diftind Orders of Bi'~ 

Jhop, Presbyter, and 

Deacon. Such a 8i. 

jllOp {fays hcy [peak: 

of one who fought 



Orig^ 






A,D, 220. 
nisCommsfit, 

inM^tuRo^ A.D.120, 
thomarri 1668 Gr.L4t, 

p. 2^^. y^V -njlilQ- 

3 vaiyi 



( 66 ) 
pain Glory ^ &C.) doth ^^iiii to 3 ouut^^ 



not dcfire a good ^ n^i^Cuiifcov ;g A/*- 
Work -and the novav gp«$. ibu, p. 443. 

/>. 410. Jj w^/ywV©*, «T« 
ffKamy. p. 442. '£ot- 



famc is to be faid of 
Tfesbyters and x/f^- 

i7o«i The Bi' ops 

and Fresbyters vvho 
have the Chief Place 

amongthePeopIc • 

The l^ijhop is called 
Trine s in the Churches : 
And rpeaking of the 



Irreligious C/^y^/, hedlredsit to them, whe- 
ther ^//fe<?/?f, Fresbyters^ or Deacons. 

St. C7/?r^^« Archbifhop of Car- 
thage^ A. D. 24-0. 
Our Lordj whofe E^/^. Oxon, Epijt. 
Commands W€ ought XXXIlLLapfts, 



A. D. 240. 



to Reverence and O- 
bey, being about to 
Conftitute the Epifco- 
fal Honour, and the 
Frame of His Church, 
faid to Peter, Thou art 
Fetev Sec, From thence 



Dominm nofl^er^ cujas 
Pracepta metuere & 
obferv^re debemta E^ 
ptfcopi ho nor em & Ec- 
cleft A [u£ RaUoncm dif- 
ponens, in Evangelic 
ldqmtHr& dicit Petro\ 



the Order o( Bijhops Ego dicotibi quia tues 
and Conftitution of Petrus, &c. Indeper 



the Church does de- 
fcend, by the line of 
SuccefTion, thro' all 
Times and Ages 5 that 
the Church (hou d be 
built upon the Bifhops 

► It is Eftablifh'd 

by the Pivine Law, 



temporum & fuccepo- 
numvtces Epifcoporum 
Ordinatio & Ecclejia 
Matto decHrrity ut Ec-^ 
clefia [tiper Epifcopos 

Conftitutatur jD*- 

vina Legefundatum efl^ 
Ht omtm ad^su EcclsfiA 
J • 7 ;:■-■ = . that 



( 

that evrery AA of the 
Church fhoiid h<: Go- 
vern 6 by the Biihop. 

To Cornell Lis,t^^» B^ 
Jhop of Rome. 

We ought chiefly 
(my Brother^ to En- 
deavour CO keep that 
Unity which was En 
joyn'd by our Lord 
and His Apoftlestous 
their SuccelTors to be 
carefully obierv'd by 
us. 

The Deacons ought 
to remember that it 
was the Lord who 



67 ) 
per Eptfcopum GfihYne- 

tHY. 

Ep.XLr.Ccrfjelio, 

Hoc enim velmaxi- 
me^ Prater^ & laborH' 
mm & I ah or are debe- 
mniy ut Vmtatem a 
Domino & per j^posfo- 
los nobis Sncce^oribHS 
truditam^ quantum pO'^ 
ffumm obtinere cnre^ 
mpis, 

Ep. IJL Rogatiano. 

Memlnijfe autemDu 
aconi d^biint e^mnUm 
ApQsholos, ideft Epif- 



chofe the ApoBles jtnsit copos Uormnm Elegit^ 



IS, the Bijhops. 

Chria faid to the 
j^poHles and by that 
to all bijhops or Gover- 
nors of His Church, 
who fucceed the Apo- 
files, by vicarious Or- 
dination, and are in 
their ftcad. He that 
beareth yo!4^ heareth 
me. 

For from hence do 
Schifms and Herefics 
a rife, and have arifen, 
while the Bijhop, who 
isOwf, and GovernoH? 
of the Church, by a 



Ep,LXFIFlorentio, 

Dixit Chrijius ad 
u^poBoloSf ac per hod 
omnes l^YApo^ti^^ e^til 
ApoUolis vicaria ordU 
natione fficcednfity Qui 
vos audit, me au- 
dir, 



Ibid. 
Inde enim Schifmata 
& H&refss or to, & ori' 
HntHf^ dam Epifcopics 
qtti unffs eft, & EccLe- 
fid, ?r£-esh , [tiperk^t 
Fraffimptione contemni 
fur, & homo dignati 
E 4 proud 



( 6 

pfoud Prcfumption is 
Defpis'd 5 and that 
K4anw'hois Honour'd 
as Worrhvby God, is 
accounted unworthy 
by Man. 

Nor arc Herefies 
rprung up, or Schifms 
arifen from any other 
Fountain than from 
hence, that Ohcd'u 
enceis not paid to the 
FrieH of God.} and 
that ther is not one 
Trie ft at a time in 
the Church, and one 
Jud^e for the time in 
thsFlaceofChriit.To 
whom if the whole 
Fraternity did obey, 
according. to the Di- 
vine Occonomy, none 
vvoii'd dare to move 
:^ny thing againft the 

Sacerdotal Colleoj- 

Sr is neceilarv that the 
B P^cps flmu'd exert 
th^ir Auch<3rifv with 
f n Vigor^.-8ut if it 
is fo, that we arc a- 
fraid ot the Boldnefs 
fifchemoft Profligati 
?.nd that which thefe 
w eked' Men cannot 
rsTpafs'by the Me- 



8 ) 

one Dei honoratus, In- 
di^nus hommibui judi- 
catur. 

Ep.LlXCornelio. 

Neque enim aliunde 
H&rejes oifortafunt, aut 
tjatj funt fchifmatay 
qtiam ind^c^tf^od Sacer- 
doti Dei non obtcmpc^ 
rat fir 5 nee nnus m Ec- 
clejla ad tewp^sSsiC^T'^ 
do5, & ad tempus Ju- 
dex vice Chrifti ccJi- 
tdtfiYi Cfii fi fecHndnm 
Afajjficria Divir^a ob- 
tempevaret Fratermtas 
univerfa^ nemo advcr- 
/«j facerdotum Colle- 
gium ^Hicqtiam move^ 

ret vigor e pUno 

Epifcopos eLgere opntet 
qtiod ft ltd res eft tit 
NeqmjfimorHm timea- 
tttr Jiudac'ietj & quod 
Mali vere atcjug dqni' 
tate non pujffinr, Teme- 
ritate & Defperatione 
psYficiant j aytnm csi 
de Epifcopatiis vigorcy 
& de Ecclefia guber- 
nanda fublimi ac Di^ 
vina Potc'fiafe. Nee 
Chriftiani ultra aut 
durare aut effe jam 
^off-^.mu.S'i fi ad hoc 
thods 



thods of Truth 



( 69 ) 

and ventum efl. 



ut Terdi- 



Equity, if they can tortfm Min^ atque In- 
sccomplifh by their fidias penime fca. 

Raflinefs and i^Jefpair, must 

then is ther an end of the. Eptfc&pdl Authority, 
and of their iuhltme and Divme ^oxvermQo- 
vctnmg of the Church, Nor can we remain 
Chrtftianszry\ox\gtT^ ifitig come to this, that 
we (houd be afraid of the T/&r^/?ri, and Snares 
o{ ihcWtcked- — : — 

TheAdverfary 

of Chriit, and Enemy 
of His Church, for 
this end ftrikes at the 
BiJhGp or i?«/^/ofthc 
Church, with all his 
Malice, that the Go^ 
vtrnor being taken a- 
way^ he might Ra- 
srage the more Vio- 



' -Chrifli ^dver^ 

farius & Ecclejia ejus 
Immicusy ad hoc Ec- 
cleft A Praepoiltum fua 
Infdfiatione perfequU 
tur, Ht Gubernatore 
fubUtOy atrocius atqut 
violentius circa Eccle- 
fia Naufragia grajfe- 
tur. — '- 

lently and Cruelly upon the Ship-wreck of the 

Church ; 

Is Honour thengi- Honor ergo daturDeo 

ven to God, when ciuando Jtc Dei Maje^ 

the Divine Majefty lias & CenfuraContem^ 

and Ccnfure is fb Def- 

pifed, that thefe Sa- 
crilegious Perfons fayj 

do not think of the 

Wrath of God, be 

not afraid of His 

Judgment, do not 

Knock at the Door 

of the Church 5 but 

without any Repen- 



mtur ut propona-^ 

tur a Sacrilegis ati^ue 
dicatur J ne Ira cogtte- 
tur Dei, ne timeatur 
fudicium Domini ne 
pulfetur ad Eccleftam 
Chriilp, fcdfMata ?os- 
mtentia, nee ulla Ex- 
cmologejt Criminis fa- 
cta^ DefpeEiis Epifco- 
tanc« 



( 70 ) 

tance, or ConfeflTion pis at^jueCalcat is, Fax 
of their Crime, De- a Presbyteris verbis 
(pifing the Authority fallacibHs Predicetur ? 
of their Bi/hops, and trampling it under their 
feet, a Falfe Peace is Preach'd to be had from 
the Vreihyters {Scilicet) in their taking upon 
them to Admit thofe that were Fallen mto 
Communion^ or the Peace o^ the Church, with- 
out the Allowance of the Bipop. 

ibid. 



They imitate the 
coming of Anti-Ghrift 
now approaching. 

Valerian fthe Em- 
peror) wrote to the 
Senate, that the Bi- 
JhopSi and t^e Pteshy- 
tersi and th{^ Deacons 
' (hou'd be profecuted. 



The Power of Re- 
mitting Sins, was gi- 
ven to the jipoflles^ 



Antichrifti jam pro» 
pinqnantis adventnm 
ImnantHYn 
Ep.LXXX.Succeffo. 
Refcripffe Valeria- 
num ad Senatum , u^ 
Epi[cQpiy & Presiyteriy 
& Diacones in con- 
tinenti animadvertan- 
tur, 

Firmilianus Cypriano; 

Ep.LXXV.p. 22J. 

foteftas ergo Pecca^ 

torum remittendorttm 

uAfojiolis dataeft— & 

and to the Btfi>ops, who Epifcopis q$ti eis Ordi^ 

have fucceeded them nations vicaria fuccef- 



by a vicariousOrdina- 
tion. 



ferant, 

Ep. XVI p. 3(5. Cypri- 

anus Presbyteris & 

Diaconibus. 

^uod enim pericfi- 

him metuere non debe^ 

mtis de offenfa Domini 5 

whenfomc Presbyters, quando aliqm de Pres- 

neither 



WhatDanger ought 
we to fear from the 
birpleafure of God, 



( 71 ) 
neither mindful of the byterU^ nee Ev^nrrelii^ 



Golpel, nor of their 
own Station in the 
Church, neither re- 
garding the future 



mc Loci Juk mc'?n<fres^ 
fed neqne fmuTHm Do- 
mini fftdiciumy neqtts 
fibi prA.ptijittim Epif 



Judgment of God^nor copum coHtanteSy qaod 
the Bijhop who isfet nnnqnam omnia juh 



over them, which was 
never done under our 
Predeceffors, with the 
Contempt and Ncg- 
led of their Bipop, 
do arrogate all unto 
themfelves ? I cou'd 
bear with the Con- 
tempt of our Epifco- 



^ntscejfortbHS faBnm 
e^ , cum Contumeiia 
& Contempts PrApo- 
fiti totum fibi vcn- 
dicent ? Contumelian 
Epifcopatus noftridtf- 
jimnlare & ferre pof^ 
fum- — -fed dijfimfti au- 
di nunc loCHs non ejL 



pal Authority, but ther is now no room left for 
Difiembling, &c. 

A. D. 36J. Optatus Milevitanusy Bifliop of 
Milevcy or MeU in Ntimidia in Africa, A. 
D. 3^f. 



Inhis2d.Bookagainft 
Veymenian^Jhe Church 
has her fevcral Mem- 
bers, Bifhops, Presby- 
ters^ Deacons, and the 
Company of theFaith- 
ful. 

You found' in the 
Church, DeacotiyPreS' 
bjters^ Bijhops, you 



1. 2, Contra Par- 
menianum. 

Cert a Membra ftta 
babet Ecclepa^ Epif- 
copos,Presbyteros,Di- 
ZCQnQ$y(^tHrbam fide- 
liiim^ 

Inveniflu Diaconos^ 
P res byte ros, JEpifco- 



have made them Lay- ^^ohfeciftisLaicoSyagno" 
men j acknowledge fcit vos anima^ evertijfe^ 
that you have Subverted Souls, 

A. D, 



(72 ) 
St. Amhfofe Bifhop ^ofdamdedtt Af&. 
of Milan, A, D.J 70. fiQlos^ quofdum Pro- 
upon Eph. iv. ir, phetas, &c. uipoftoli, 
Sp:akjng of the [eve- JE^pifcopi/]»»t : Prophe- 
ral Orders of the ta ExpUnatores {mi 
Church, And he gave ScriptHr arum [tent A- 

/tffWffApoftles,and fome gabus Evamelifte 

Prophets, and £van- Dhcom funtJicHt fruit 

gelifts, Scc.SaySy that Philippus Nam 

by the ApojiUs there ifi £pircopo omnesor- 
were meant the Bi- dines [unt ^qui a? nncc\i% 
Jhtfps; by Prophets fthc Sacerdos fi?, /70c eB, 
£xpoun^crs of the Princep^ eB Sacerdo- 
Scrtptures'y and by the turn, (^Propheta, 0. 
Evangelijis^ the Dea- £vange!ifta, & Gate- 
€ons. But fays that ra ad implenda officio, 
they all met in the Ecclefa in Mmijterio 
Bifhop 5 for that he Fiddmm. 
was the Chief Priefl that is, (fa^s he) the 
Prince of the TrieB, and both Prophet and 
Evangelifiy to fupply all the Offices of th^ 
Church for the Miniltry of the Faithful. 
• And upon I Cor. xW. Caput in EccleJIa A- 

28. fays^ that ChriB poUolos po fa it /p- 

ConHituted the Apo- pfunt Ep]kop\. 

files Headin the Churchy and chat thef^ are thq 

Bijhops, 

And upon t/. 29. ^r^ Verum eft^ quia in 

all Apofiles? i. e. all Eccle/ia unus Lpifco- 
arc not Apo^les. This pus eji:, 
is true (^[ays he,) becaule in the Church ther 
is but one Btjhop, ^ia ab una \)e9 

And becaufe all Tdtre funt or/tnia^ fn- 
things are from one gulos Epifcopos, fitiguUs 
Cod the Father,there- Eccbfiis Pr^. e^e Dccre- 
fore hath He appoin- vit, red 



( 73 ) 
ted that one JS//^<»/>(hou'dPrefidcover£ach 
Church. 

In his Book of the De Dignat. Sacer- 
Dignity of the Triefi- dot. c, l.ut eftendere" 
Jbocd, c. I, ke fdjfS flh^t mus nihtl effetnhoc [i- 
ther is nothing in this chIo BxcdUnttui Sa- 
World to be found cerdotibus, nihil Suh- 
more Excellent than liminus Epifcopis, re- 
the Frieftsy nothing feriri, 
more SHhlime than the Bijhops, 

And fpeaking of what was Incumbent upon 
the leveral Orders of the Church, he does 
plainly diftinguilh them: For, fays he, in the 
fame place 5 

God does require ^llud efienim quod 
•ne thing from a Bi- ^^Epifcopo requint De- 
Jhop, another from a us& aliud quod a ^res- 
Freshjtcr^anothcrfrom bytero, & aliud quod 
a Deacon^ and another /)iacono, & aliud qucd 
from a Lay- man, a Laico. 

5c./^r<??», A.I>.38oJnhisGomment 

upon the £p. to TitHs, • • 3 ® 

When it began to Foflquam mhfquiff^ 
be faid, / am of Paul, eos qaosBaptiz^aifat fuos 
I of ^polios ^ Sec, and putub^t effc non Chriftt, 
every one thought I N T O T O O R- 
that thofe whom he B E Decretptm eft, up 
Baptized^ bclong'd to uniss de Presbyteris 
himfelf, and not to Ele5lus fuperponeretur 
Chriftj it was De- CAteris^ Mt Schifmatum 
creed thro* The v9hoU femina tollerentur. 
Earth, that one Chofen from among the Pref- 
kyters (hou'd be fee over the reit, that the 
^Qtd$ of Schifm might be taken awa5% 

lnh\$ Epifi, to EvagriuL 

From 



74 ) 



From Mark^ the E> 
vvj •cliff: to Heradoiy 
and D tony [i us the i?*- 

of ' £ .^7p^ ii a V e a I vva y s 
Choi en out one from 



A Marco Evange^ 
lifta ad Heraclum uft^-, 
ad i.)ionyrium Epijco- 
^os^ Vresbyteri -$gyp- 
ti femper unptm ex fe 
Elelium in CleJioriGra- 

du collocMam EpifcopUTti Nominabant, 
among themftlves, whom having plac'd in 

an highCv Degree than the reft, they called 

then Bijhop, 
HethatisAdvanc'd, 

is Advanc'd from lefs 

to greacer. 

The Greatnefs of 

Riches, or the Humi- 
lity of Poverty does 

not make a Bijhop 

greater or Icfs, feeing 

ail of them are the 

Succejfors of the Apo- 

files. 

That we may know 

the Apoftolica! Oeco- 

nomy to betaken from 

the Pattern of the Old 

Teftament, the fame 

that ^aron, and his 

Sons, and the Levites 

were in the Temple, 

the Bi/hops, TresbyteYs 

and Deacons arc in the 

Chur$h of Chrjfi, 
To Nepotianus 
Be fubjed: to your 

Bifi39f or Chief.prieft i 



^ui provehitur^d Mi- 
nori> ad Majus prove- 
hitHT. 

Totentia Divitiarttm 
& ?at4penatis Humi- 
ittoit fHblimiorum vel 
inferiorem Epifcopum 
nonfacip, CeterHmOm- 
nes Apoftn.orum Snp^ 
ce[fores fttnt, 

Vt Jcpamus Traditi* 
ones Apoftolica fftmp- 
tas de veteriTeiiamentoi 
^<7^ Aaron, d" Filii 
ejus atq-j Lcvita? in 
Tempio fnertinfy hoc 
fibi Epifcopi, Presby- 
teri, d'DeaconijVfw- 
die enP in "Ecclcfx^, 

^<^Nepotianurn« 
E^o [ujeBfis Ponti- 
fici tm 5 & qnaji animi 
Parcntem/»/<r/^tf. 

and 



(75 
and receive him as 
the Father of your 
Soul. 

Againft the LHcife- 
fians. 

The fafety of the 
Ch. depends upon the 
Dignity of the High 
FrieBy to whom un- 
left a fort of abfolute 
and eminent Power be 



) 

Jdverf, Lucifcrianos. 
Ecclejia falus in fum- 
mi Sacerdotis Digm>' 
tate pendet^ cni nifi 
exors quAdAm & ab 
9mmbm Eminens detut 
PotefiaSf totinEcclefa 
efficient fir Schifmata 
qnot Sacerdetes, Inde 
venit^ Ht fine Epifcopi 
JHJfioue neqne Presby- 



^ ^^ neqne _ ,_^ 

given above all, ther ter nequc Diaconus jus 
will be as many babe ant B^ptiz^andi- — 



Schifms in the Church 
as ther are ?rieHs, 
Thence it is, that 



without thcGommand 



Ad eos qui per Presby. 
teros & Diaconos^rf/;. 

ti^4$tifuntf Epifcopus 
ad Invocationem [an^i 



of the Bipepy neither Spirit m manum Impo 
2i?reshper^ notSLDea- fiturus excurrat. 
con y have Power to Baptize— — -And the 
Bi[hop is to impofe his Hands upon thofe 
who are Baptized by Fresbpers or Deacons, 
for the Invocation of the Holy Spirit. 

And Comforting Epitaphium Nepo- 
Heliodoffis^ a ^ifoop^ tiani ad Hehodorum 
upon the Death of Epifcopnm venerebatut 
Nepotian his Presbyter In publico Epifcopum, 
and his Nephew, he domi Patrem noverat 
Commends Nepotian Inter Presby teros (^ 
in that he Reverencd Co-equales, primes in 
hit Eijhop, He Ho- cpercy &c. 
nour'd Heliodcrm^ in pubiick as his ^ifoop^ at 
home as his Father. But among his Presbyters 
und Co fqtiais^ he was thcfirftin his Vocation, 

Upon 



il6 

Upon the 6oth. of 
Jft* He calls the fu- 
ture Bifrops, Frinces 
of the Church. 

Ofthe£ccIefiafticaI 
Writers. Concerning 

^rfzwfi,afterthePar- 
fidn of our Lord, was 



Frincipes futHros JEr- 

clefiA Epifcopoi N9- 
minavif. 



Infcript, EccUfiaft. 
De Jacobo. 

faco^HspoftPaJftonem 
Domini fiaPim ah ^- 
^o/folis HierofoUmorum. 



immediately, by the Ei^lfcopns efi ordinatfts 
Apoftles, ordained Biftiop of fernfalem. The 
tike he tells ofthefirft Eijhops of other Places. 

Epift. J4, againft Ep, ^^. contra Mon- 
MontanHS, tanum. 

With us the Eipoopi jipud nos Apoftolo- 
hold the Place of the rum locum Epifcopi 
j^pofllss, tenent. 

St. Auguftine B%Jhop of Hippo in 
j^ftita, A.A410. Epiftle42. 
TheRoot of theChri- RadixChriflianaSoei- 
ftian Societv is difFus'd etatis perfedes ^pofto- 



AD. 420. 



throughout the World, 
in a fure Propagation, 
by the Seats of the 
Apojiles, and the Sue* fuuditur 
ceflion of the Bijhops, 

^efi, veter, & novi 
Tenr,K,^j, 

Ther if none but 
knows that our Savi- 
our did Conftitiite 



lorum & Succeffiones 
Epifcoporum artaper 
ovbem Propagatione dif" 



Nemo ignorato SaU 

vaterem JBpifcopos 

EccUftis JnBituiJff 5 

Tpfc enim priafqttam 

Coslos Afcenderet^ Impo- 



Bijhopsin theChurcheij nens Manus -^poftolis 
for beforeHcv^fcended ordinavit f(?jEpi(copos, 
into Heaven, He laid ^od dixit Clarus a 
His Hands upon the Mufcula in ConeiUo 

jipoftle$ 



^77 ^ 
:;#m/?/^i and Ordained Carthag. Repetit Ati* 
them Bffhops. guft- ^^ Baptifmo con- 

rr/i Donatift. 

!.7.c.43«The Sen^ Manifeft^ isfl fenten* 
tence* of our Lord tia Domini noj^rijciu 
Jcfus Chrift is clear, Chrifti j4poftolos fnos 
whofent his Apoftlcs, mittentis^ & ipfis folk 
and gave xoThem aUne Poteftatem a Patre fbi 
that Power which He tr^ditam permittentis ^ 
liad Received fromHis qui^Hs nos Susceffimus) 
Father 5 to whom we eadem Fote^ate £ccler 
have Succeeded, Go- fiam Domini Gftfernan- 
vcrning the Church of tes. 
God by the fame Power. 

Ep, 162. (psal^ing of the Bifhops (fdng caifd 
Angels, ^ev, 2. he faysy 

By the voice ofGod, Divina -voce (nb 
the Governor of the nomine Angeli LAuda* 
Ghurch is Praifed, un- tur Prapofttm EcclefiA. 
dcr the Name of an -^»^^A 

Of the words of our J)e verbis Domini^ 
Lor^ Serm. 24. Strm^z^, 

If He raid to the Si Jolts Apoftolii dixity 
Apoftles alone, he that Qiii vos fpcrnit, me 
def^ifeth yott, defpifeth fpernic, (pernite nos : 
m€y then defpife us : Si ant em Sermo Ejus 
But if thofe words of pervtnit ad nos, & vo». 
His come down even c^vit nos^ & in eorum 
unto us, and that He loco Conliitutt nos,vide^ 
Ijas Called us, arid t^nefpernatisnos. 
Gonftituted u$ in their Place, fee that you do 
not defpife us, 

, Againft. Faftfim, < Contra Fau^x. Mb, 33V 
Wq embrace the. Holy cap, nit, ., 

Scripture, which from v Scnpt^ram amph^i- 



( 6z ) 

the Ti mcs of the Pre- mttr quA a(f Mm Pre- 

fence of Chrifthimfclf, fe»ti£ Chrifti temfori^ 
by the Difpofition of hus, per Difpenfationes 
the Apoftles, and the jifoftolommy & CAte- 
Succeffions of other ras ab eorum fedihs 
Bijhops from their 
Seats, even tothefe 
TimeSjhas come down 
to us, fafcly kept, 
commended and ho- 



nour'd through the whole Earth 



SftcceJponesEpifcoporum 
ufque ad hac tempora 
toto Or 6c t err arum CH- 
flodita^ C9mmendataf 
clarificats pervenit. 



y^^4*»J^Petilian. 

What has the Chair 
of the Church oiR^vte 
done to thee, in which 
P^rir* fat,and in which, 
at this day, Ana^a- 
fim fits 5 or of the 
Church of ferufalem, 
in which fames did fic, 
and in which fohn 
docs now fir. 

Againft Jaiian. 

Irenajus , Cyprian, 
Reticius, Olympius, 
Hilary, Gregory, Ba- 
fif, John, Ambrofe— . 
thefe were BtJhopSy 
Grave,Lcarned>c^c. 

^icfiions upon the Old 
Teftament.QviG^,i y. 
The King bears the 



Lib, a. contra Literas 

Tetiliani C yi. 

Cathedra qmd tibi 

feat Ecdejidi Romanae 

inqnm ?ettusfedity & 

in qua /7o<//tf Anaftafius 

fedet ; aut Eccle/ta Hi- 

erofolimitana* in qna 

Jacobus fedit^ & in 

qtia hodis ]o2J\nts[edet 

\ Vid, contrv Creicon 

/. 2.C. 37.1 

Contra Julianum, /. 2. 

CAp, ult. 

If en Am ^ Cyprianus 
Reticius, Olympius.HiU 
riw^Gregonus^ BaplluSy 
foannes, AmbropuSy ifli 
erant Epifcopiy DoBi^ 
Graves^ Src. in EcclepA 
Regimme CUri, 
^efi, ex vet, Tefi, 

qu.Z^, 

Dei enim Imaginem 
Image 



( ^3 ) 
Image of Cod, as the ha^etKex, fcut & E- 
Bi(hop of Cbaft^Thcre- pircopusChrifti.^i#4«i. 
fore while he is in that dm er^o in ea tradnione 
Station, he is to be cf^ Monorandm cfl, fi 
Honoured, if not for nonpreptcrfe, velprop- 
himfelf, yet for his ter Ordinem, 
Order. 

Let thisfuffice as to theTeftimonies of par- 
ticular Fatihtrs of the Church, tho' many more 
may be produc'd, in that compafs of time, 
to which I havcconfin'd our prefent Inquiry. 
And BOW fthat noGonvidion might be want-' 
ing) I will fet down fofneofthe Canons oi the 
Councils in thcCe times, to tne fame purpofe 5 
whereby it will appear, that Eptfcopacjy as 
diHinih from, and [nperior to Vrcsbyteryy was 
not only the Judgment of the firil: Glorious 
Saints and Martyrs of Chrift $ but the curreni: 
DoBrin^ and Government of the Chftrch^ both 
Greeks and LAtin^ in thofe early Ages ofChri' 
ftianity. 

In the Canons of the ^po[}les, the diilindion 
of Bijhop, Presi?)tcr, and D(?^{;a»is fo frequcnta 
that it is almolt in vain to give Citations, The 
i/?. and id. Can (hew the ditference to be 
obferv'd mtheOrdatning of them. 

Let a Bijhop be Con- 'hTr.Jxo'vQ- ^c^-n vei^ 
fecrated by two or v^ 'Ecwtxottwj^ J^Ja » 
three Bijhops. t^Zv. 

Let a Frei'h'ter and n^ifffiuTi^Q- <^ Ivh 
Deacon be Ordained 'ET7;;toisr» x^^'^^^^^ i 
by one Btjhop. ^laHjovQ-, 

See the lame Diftindion of thefe Orders, 

C^;;. 3,4,5,6,7,8. 17, 18.25. 27,28)29-32, 

33. 36,4z.44,45, 51, y2,53-^3-68; 6^,70, 

F a 8J, 



( 8o ) 

l^iu .^""'^^u ^^V ^^^ JufiraiftioM of the 
B'Jhopiovet the Prts^tm and Dt4con,. 

If any Presbyter or ii v( ^n^i^fQ., i 

C/m«/ Order, ftall x5y« * k^h«;c«,, X„. 

leave h.s own Parifh, ^^, , to^Crr. 

and go to another, ^e M^my AnAx^. v- 

without the 5i/;b#ps ^^r .'\^T" 

no longer 5 efpecially 
if he obey not the ^i. 
Jhop, when he exhorts 
him to Return, pcr- 
fiftinginhis Infolencc 
and diforderly Be- 
haviour, but he (hall 

Communicate only as a Lay-mnn. 

And C^;?. 3 r. If any e7 77$ Uft^r/SJi^fQ- v- 



a( hcumai fj^nt lyMn xfli- 



Tresbyter, dcfpifinghis 
own Bijhop, (hall ga- 
ther Congregarions 
apart, anderca ano- 
ther Akar, his B^fiap 
not being ConvitTc of 
y'^'ickcdncfs or Irreli- 
gion, kt him be De- 
>>os'({as an Ambitious 
fctfon 5 for, he i« a 
Tyrant .• As hkewifc 
^jch other c/^r^7, and 
3S many as (h^U joyn 
with him,- hut the 






Z* y w^« (halJ be Excommunicated, But, let 

this 



( 8i ) 

this be after the firft, fccond, and third Ad- 
monition of the Bijhof. 

Can, 39. Let the 0/ ripiafio-ne^i ^ Ai«- 
Treshjteri and Deacons x*y«/, givdf yyuuni to 
do nothing without 'B^nmi'git nmJip ^tiah- 
che Confcnt of the Bi- ^^y-^, ^jjiii ylf^vi mm- 
Jloof 5 for it is He to rd6^'©- ^ k*.Iv t« Kw- 
whom the People of g/«, ^ ^ -Cj^ ^ 4y;^j> 
the Lord are commit- ^^'^ ;^5jpy dTrnTn^Ti- 
ted, and from whom ^(gh. 
an account of their Souls will be Required. 

C;i».4i. We Ordain njo^awowV ^ 'E^wwsa- 
the Bifhop to hzYc po- tjbj^ l^^oinv tx^^ ^ '^^ 
wer of the Goods of ^EitK\\]sidL; 'sraiLfij.*7w — • 

the Church ^And jg tcT^ AcfAvoti c/)* npsa- 

to Adminifter to thofc Cun^aov }^ Aiamvov ^- 
who want, by the ^pi^-^^ttu, 
hands of the Fresbpers and Deacons. 

Can, y j , If any C/^r- Eif 77,- K,\«e4Xfl < t/^e/<^ * 
j[y»man mailRcproach ^T^'muM-mv , j(^,^f«<S». 
his Bijhop^ let him be "Ap;^^]* -^ « ;tct* b/c l/«f 
Depos'd : For, Thou xdnai. 
Jhalt not ffeak Evil of the RnUr efthe People, 

After the Canons of the jipojltesy I produce 
next a Great Council of 87 Bifhops held ac 
Carthage, in thfe Year of Chnft^ 2<^6, under 
St. Cyprian, Archbi(hop of that Place, which 
is Publilhed in St. Cyprians Works bv-^fore quo* 
ted, p. 229. where he t^ls us. 

That beddes the \ Epifcopiphifimi cam 
Bijhcps^ihtT rx\nx\\Qxe f^jresb)teri:f& Diacom- 
both Vresbyttrs and bt^s^ 8cc, 
D^affonSy and great Nurnh:?r^ cf the Laity, 

The Coifjci! of Elib€rl<m Spain^ abrat the 
Ym-Q^Chrifi 3oy. Cap. X 8. and J 9. 

F I B'Jhops 



( €6 ) 



BiJhopSj Vreshytersj 
^ndDeacons areNain d 
diftind. And c. 32. 
Presbyters snd Deacons 
are forbid to give the 
Communion to thofe 
who had gricvoufly 
©ffended, without the 
(hop. 

c.y)". Of thofe who 
(hall falfly accufe a 
Bijhopy Fresbytety or 
Beacon, 

C.77. It is ordained 
that thofe who are 
Bapriz'd by a Deacon^ 



Epifcopii Vresbjteri^ 
& Diaconiy &c. Non 
e[^ ^resbyterorumy aut 
DiaconoYum Commn- 
nionem taltbus prd.ftare 
deb ere, nifi eis jftjferit 
Epifcoptis, 
Command of the Bi- 

Si qnis £pi\cofiimy 
Tresbyterum, vel Dia- 
cofififn falfis Criminibus 
appetierity Sfc 

Si quis DiaconffSjJine 
Ep'tfcopo vel Presbytera 
aliquos Baptiz,averit\ 
without the Bijhop or Epifcopus eosper Bene- 
Tresbytery (hall after- diEtionem per f cere de- 
wards beConfirm'd by bebn, 
the Bifhop. 

The Council o^ Aries in France^ about the 
Year of Chrifi 309. c. 18. It is ordain'd that 
the Deacons (hou'd be fubjecl to the Presbjters : 
And c 19. 

Thar the Presbyters Presbyter I fine 
(houd be fub;ed: to fciemia Epifcopi 
their Bijk op, ;ind do no- faciant, 
thing without his confcnr. 

The Council of Ancfra^ 
3if. 
C. I. and 2. Having 
Prohibited thofe Pres- 
byters 2ndDeacof}s who 
had, intim^s of Per- 
fecution. Offered to 



A. D. 



Con- 

nihil 



A. a 



EI [AiVTOt Vtli "J^'Ew 
ffKOTTOfy 



^hioy Ti sAJiVcu 



7«T5/^ ffiwiJhnv 



WA « 



Idols, 



C 70 ) 

Idols, from thcExe- W wiivli ^ 7£w l^t" 

cution of their Office, ffi^v. 

fays, that notwithftanding the Bijhop may Dif- 

pence with them if he fees their Repentance 

iincerej for that this Power is lodg'd in the 

Mijhop. 

The Council of Laodieea. A. D. 
A.D.311. 

Can. 41 



3*1 

That no 

Clergy-man ought to 
Travel, without the 
confent of his Btjhof. 

Can, 5'6. That the 
Treshjtersou^t not to 
go into the Church, 
and fit in their Stales, 
till the Bijhop come, 
and to go in with the Bijhsp, 

The Firft and Great Council ofNicff, 
A.D. 325. 

Can. 16, That if 
any Presbyters or Dea- 
cons leave their own 
Churches, they ought 
not to be receiv *d into 
another Church : And 
that ifany ftiall ordain 
fucf; in his Ch. as be- 
long to another, with- 
out the confent of his 
proper Bi/hop, lerfijch 
OiAiiacioa be voiH. 
A.D.si-6. The Council of Ci^i^^r^, 326, 

Cai. 6 Ifany have Ei n^ thu^ lim <^/i/t^»f^ 

private Meetings o'jt ^^'^i* >y'7' '*//*» ^^y-AwTvct- 

F 4 of 






TM ^t/T? iy^KhiiaiAf f^« (^f >^ 



(84) 

by the Sentence of the Bi/hop. ^ ^' 

Can. 7. If any will ■;- _, „ , . 

take or give of the ^Z2-Z'T' ^' 
Fruits offer'd to the 2 7^1: '"*,'/ ^•^"- 
Church, out of the "'iZ .^"f' ^- 
Church.without leave '"""^f"^ >»»,«a<, t5 
of the 5,yfe,/,, let him iX"'~~'^ "'''"'>- 
hcj4nnthem4. 
A.D.341. The Council of ^/,^/(,ci&, A.D.jaj 



Crfw. 3. If any /'rVj 
^y^w' or Deacon^ leav- 
ing his own Parifti, 
fliall go to others jand 
fefufe to return, when 
his own Bifhop (hail 
fumroon him, |et him 
be Depo&'d. 



br left themVeithe; for SSaclon or Apo.- 
V/ror. Deacon, dcf- a,*'«,©- ^«^f.,ii«, ^ 






C4»,4, If any Bu 
Jhof being Depos'd by 
^Sijnod, or a Presi>yter 
or Deacon being De- 
posed by his own pro- 
per B'Jhop, fhall pre- 
fume to exercife his 
Fundion, let no room 



^nfing his own 



( 85 ) 
fliall feparate himfclf itf^ToV 7y< 'EKKKunAf, ^ 
from the Church, and ic/V^ Ownyt-y^y ^ euwA- 
gathcraCengrcgation ^etiv tTmh, y^rS'E^f. 
of his own, and fee up ^ja)V» tsf^nv y^gji J^Mi^pv 
a different A!car 5 and h^k^Ivtj d^ei^ifi, tSt^k w 
{hall refufc to fubmit ^^;i^i Tiwuxai. 
hhnfclf to his Bipop, calling him the firft and 
fccond time, lee him be abfolutely Depos'd. 

Can, 12. If anyPr-fi- E* vi vara tJ iJ^'i* 'Ew. 
hjter or Deacon^ being erxoVji JstStu^sSf/ < ripK^TSu 



Depos'd by his own 
proper Bijhop, or a 
^/yfeffp by the Syftod, 
dare Appeal to the 



o;]^X»(«i Tox^ijeti 7w J Bat- 



iC/«^, feeing his Ap- • ^t^^ay* 'E^r>t577T»p Suwoc/^i^ 
peal lies to a greater ^iTn^, k^ Avof^i^i J)'^ 



Sj nod of more Bijhops^ 
where he is to expert 
the Examination of his 
Caule, and to referr 
?he Dccifion to them ; 
But if, making light 
of thefe, he trouble 
the A^iw^withit, fuch 
an one is worthy of no 
Pardon, nor ought to 
be admitted to make 






any fort of Apology, or to have hopes of his 
being ever Reftor'd any nr;ore. 

Can. 22, That a J?/- *hmffyjim>v f/Ji KaZnr^f 

fiop ought not to Of- Ti^iJ^'j-n^jvtl AiAMyov»i^ 

d a i n Tresbyt ers or Dea- riinii iA^^ *£wffito^« "dnnt- 
cons in anQthcr^{/2::«/?'8 x«^«< , » uA a,e^ fj^ 

UlOCefs, without ills yyuu^^ t2 ok«« Vi( ^.- 

!r4 



I« the Council of C^rr;&4^^, A.D. 348. 

C. xi. The Cafe is A tribui vmnit £- 
put where a Deacon pifcofis^ fi DUconus eft 
being accused, (hall be argutttnr j /? Presby^ 
Tryd by r^r^^ Neigh- r^r, ^/<rAr, y? Epifcoput 
bouring Bijheps, a aduodecim Confacerdo- 
Presbyter by ^at, and a tibtts audiatnr. 
Bijhop by rj?ff/v^ 

The fecond Oecumenical Council of Conft^z 
tinople, A. D. 381. 

Can. 6. Ranks thofe Aipfel/xK? \i^j^, raf 
with Heretick^ty who, 7? to^cu -f l/iLKhmat, o/tto- 

tho' they profefs the jc«fi/x;^'i/'Ta>' -^ot'd 

true Faith, yet run T»7ri< ;9 7«\} ^ ^ri^jv «%? 
into Schifm^ and ga- ^iu; i/';#« ®e^acre/«A<V«j ei- 
ther Congregations a- Ao>«y , hm^^v'm jj ;^ 
part from, and in op- dvvffuudyfvm; -mf K^m- 
pofition to our Gano- ^^7; n^'R'mpxoTnis- 
nical Bijhops. 

The Councilor Carthage^ A. D. 419. 

Can. 3. Mentions T»f 7r«f /Sa9/x«; 

the three diftindt Or- ^nf^ '£^^KoV«f, ng€<r- 
ders ofBtfhop, Ffesbj- CvTit>ti, jg A/axoy«j, c^V 
r^r, and Deacon ; and «5»4^^ ooto/< 'E^jjcoTm/f, ^ 
compares them to the 'Ufit<n e??, jg Adt/rmif. 
High-Prisft^ PriefiSf and Levites, t 

In the fame manner they are as diftindlly 
mention'd, 

Can.^.Btjhop^ Fres 'EotVx.3t@-, rifScriSuTTE^ 
^^f er and Deacon 5 and d^^j >S ^/*'w»y(©"» 
their Powers diftindt. For, 

Can. 6, It is dcclar'd not to be lawful for 
Presbyters to Confecrate Churches, or Recon- 
cile Penitents', but if any be in great Danger, 
and defirous to be Reconcil'din the abfenceof 
the Bijhops The 



( 70 

The Vfeshytat ought "Otptiki Mt^h l HfW* 
to confult t^c Bijhop^ Cu-ntQ- ^faiwm ^ 'eW- 
and receive his Orders <rxfl7rev. 
in it, as is declar'd in the 7. C^», 

Csn. 10. If any '£«j^ -n? nff^fu'T^j^- 
TreshyteYy being pufFd xiJJ toicA'k 'Eototcowk ^yfj. 
up with Pride, ihall a^i %^a '»o/«V{>, *Av«f= 
makeaSc^z/i» againft ^^/w^ ;^^. 
his own proper Bifhop, let him be AnnthemA% 

Can. II. Gives leave to a Vresbyter^ who 
is Condemn d by his Bipoop^ to Appeal toth© 
Neighbouring Btfoops ; but if, without thif^ 
he flies off, and makes a Schifm from his Bifhop^ 
it conhrms the Anathema upon him. 

C^», 12. Orders what is before Recitied 
out of C/j«. xi, of the Council ofC^n/^^^tf. 

That a Bi-Poop who ^K-moyLonr®- varo J^'^^'Ji 

is Accus'd (hall be 'E^ffKo-.mv akh^^^ j^ | 

tvy'd by twelve Bijhops^ Tl^iai3u7i§Q- -^^ gj '!• 

if more may not be -m'jvMTmv ^ ;ig rk \^>i% % 

had ; a Frssbyter by A/ajcoi/©- -v^zet^ TC^ajr. 
^.;tf BifK>ops, with his ovvn Btjhop^ and a £^1?^-. 
(To.jj by three. 

C4».i4. Orders that 'o yi^kt^vti^Q- ^^^ 

in Tripiliy becaufe of \sosv tsrivji dKhofjeu 'E^nj^^i^ 

the fmaller number of tt^v , x^ Aiolh.ovQ-' -^ 

Bpoops in thofc Parrs^ Teic^vy 't^ \Si\i cwr^ "Ew^ 

a Vreshyter (hall be c^^^^ 'f^'^s-'^fj^M. 

judgd by Five Bipops^ and a Deacon by Tkn^^ 

hi? own proper Btjhop Prciiding, 

Can. 46. That a ll^ia^^-na^ 'mi^ yy.^^-^^ 

Fr^/"%frfhal!norRe- ^, ^ 'E^/r;^^* ^91^. 

cancile a Penitent, ^y^i^ ^sTzti^.?/^- > 

without the kno-.^ied^ ^^^^ ^^. q^^^^ 
of the B^p^op J unlefs 



( 88 ) 

Upon neceffity in the ei^ ry «ir«9fV rS 'Em9iJ- 



nut* 



abfcncc of the Btfhtfrr 

Can, y9. That one 

Bijhop may ordain 

manjr Tresbytersi but 

find a Tresbyter who «/fc®- <A/«^5j<?« iwc/»*i7a4 
was fit to be made a Biyfe(?^ 



3 OC^< ^BtlVKiWlui) ^Tjf- 



C/i». 65*. That a 
C/^r^)' «»<i»,being Con- 
demned by the Bi- 
JhopSj cannot be deli- 
vcr'd by that Church 
to which he did belong 
or by any Man what- 
foever. 

Can. 126. That 
fresbyters and Dea- 
cons may Appeal from 
their own Bijhep to 
the Neighbouring Bi- 
JhopSy chofen by con- 
fent of their own Bi- 
/hop, and from them 
to the Primate or 
JProvlneial Synod \ but 
13 ot to any Trans- 
marine or Ftrrei^n 
Jarifdiction, under 
pain of Excommuni- 
cation. 



><v, ft7i5 flvW •U/iiml% 

At 

l¥ cut i'j^nv cuTtouff iiv 
tujyV yp Qiweuvtm ^ 






The 



( 8p ) 

The Council of CWctf^(?», being che Fouirth' 
General Council A. D, 4^1. 

Gi«. 9. If any QUr- E^ 77< 3a«eixo\ «e;< jon- 
gy^man have a Caufe eocoy vcf f^ ^>?' > ¥^ 
of complaint againft lyng.-mKifjLTnuvm ^ oiKwiy 
another Clergy «w^», *£^flti7reF , >g c^* Mo^t- 
jet him not leave hi« nd J^Ks^^exA ^A jf^-mTrs- 

own proper 5//fctf^,and ;^'7w •< A' 77^ 57>e^^ 

have Recourfe to the niZitt, ttd/m^/, Kflwov/xoT^ 
SrrW^r Courts— Who- ^vf^on -^mKeiSnf. 
ever docs otherwifc (hall be put under the 
Canonical Cenfures, 

Can, 13. That a hIvkj xA»j6tx»< )g aV*" 
Forreign Cleriy^mAn^ tkj cy trsf^t <3roA^, t//;tf8 
and not knovvn fhall Qj^'^k^v ^/^wftctTwv t5 
not officiate inanothcr <c/>'rf 'Ett/a-xoVb lu^viJiKai 
City, wkhout Com- tM^Jki^K hHra^y^v 
mendatory Letters from his own Bijhop. 

Can* 1^' If any of eT vm Ttivm K^nexKoi 
the Ckr^y (hall be t Uivd^ovnt tufi^iv ? 
found Confpiring, or Qiwofj.yv<j^ot « pes^-'^^i'^v' 
Joyning inFraternities tsj, S mum^.tLiii 71/fsyoy- 
or Contriving any 71? 'Ecw^ottd/^ , m (^y^- 
thing ap,ainft the Bi- jaHetxaij, h^Tniiji-m^ miv 
Jhops, they (hall fall -m tu oUti^ ^A^y,^. 
from their own Degree, 

Ca9t, 29, To re- *Emv(.oyny wj FlfStr^u- 
duce a Bijhop to the te?» /2*9;a«V ^ijwy 'Isg^tr;^- 
Degree of a Fresfyter, \U ^'y. 
is Sacrilege, 

Thefe Authorities are fo plain and full as to 
prevent anv Application, or Multiplying of 
further Quotat!ons,which might eafily be don e: 
For, ifrhefecan bcanfwer'd, fo may all that 
can poilibly be produc'd, or framed in words. 

And 



< 74) 

And thcr is no Remedy left to the Vresbyteri- 
4ns, and ©therDilTcnters from Epifcopacy, but 
todenyallthefeby vrhole-fale, to throw ofFall 
jintiqmtyy as well the firft Ages of Chriltianity, 
even that wherein the jipofles themfelves 
Liv'd and Taught, as all fmce ; and to ftand 
upon a New Foundation of their own Inven- 
tion. 

But this only (hews the Defperatenefs of their 
Caufe 5 and the Impregnable Bulworkof Epif- 
copacjf 5 which (I mult fay it) ftands upon fo 
Alanyy Clear ^ and Anthentick Evidences, as 
can never be overthrown, h\Mhy iSxchTopicks 
us muft render Chrifiiamty it felf Precarious. 

And if from the Etymology oHhQ Words Bifhop 
^nd Presbyter, any Argument can be drawn ("a- 
gainft all the Authorities Produc'd) to prove 
them the fame, we may, by this wayofRea- 
foning, prove Cyrus to be Chnfi, for fo he is 
call'd, /p. xlv. I. 

Or if the Presbyterians will have their Mode- 
rator to be diBi/hop, we will not Qi.iarrel with 
them about a word. Let us then have a ^(?- 
derator, fuch as the Bijhops before dercrib'd,z/iz., 
i\ Moderator, as a ftanding Officer, dwnngLtfe, 
to whom all the Presbyters are to be obedient 
gs to Chri^^ i. e, to the Moderator, as Repre- 
fenting the Perlon of Chrift: That nothing be 
done in the Ch»rch without Him : That He be 
Underfiood as the Principle of Vnity in His 
Church; fo thar^ they who unjuftly break off 
firom his Gomraunion, are thereby in a Schfm : 
fhat he fhew his Succejfton, by Regular Ordi^ 
nation, conveyed down from the Apejlles, In- 
ftiorc, that He have all that Charatter^nd^fi- 

thdrttyj 



( 75 ) 
thorityt which w« fee to haye been Recognized 
in the Bijhops^ in the very Age of the j^pofiles^ 
and all the fucceeding hgt% of Qhrifi Unity -^ and 
then call Him Mbderatory Superintendent^ or 
Bijhop : For, the Conteft is not about theiV^wf , 
hut the Thing, 

And if we go only upon the Etymology of the 
Word^ how (hall we prove Fresbyters to be an 
Order in the Churchy more than Z?j/fe(?p/ ? as 
AthanAftw faid to Dracontius of thofe who 
perfuaded him not to accept of a Bi/hoprick, 

Why do they perfwade ^'« 77 QjiiC^K^j^ai <ni 
yoH not to be a Bijhop^ fcS tlvv\etixCaiviM (n 7^5 
-^hen they themfelves 'EmrA.oTmd ajJiDt ^'aoftj? 
will have Fresbyters ? ^;tf'i' U^iofiuTifHi j 

1 will end this Head, with the Advice of that 
great Father to this fame Dracontipts, 

If the Government Ei J^ ^ "EK^amSv « 
of the Churches do not ^tA-m^t^ »» «f£(7K^ «;»/, 

pleafe you 5 and that 

you think the Office 

of a Bijhop has no Re- 
ward, thereby mak- 
ing your felf a Defpi- 

fer of our Saviour^ 

who did Inftitureit; 

I befecch ycu (urmifc 

not any fuch things as 

thefe, nor do you En- 

tcrtain any who ad- 

vife fuch thingsj for 

that is not worthy of 

Dracontius: For what 

things the Lord did 

Inftitute by his Ape- 



tS two 71* ffiA-m^AfJ^H 2«^ 
fra^C/LKAhSi (/M TDltWTOL ^ft- 

A^IA A^>tOV7/« TdU>Ttt. ot 

jithanaf. Epift, ad 



aia; 



( Pi ^ 

files, thofc things remain both good and 
Aire. 

11. Having thus Explain'dthofe Texts of 5cr*- 
pture which /peak of Efifcofaeyy by the Concur- 
rent fenfeof chofe who liv'd with the jifoftUsj 
and were taught the Faith from their Mouths j 
who liv'd zealous QonfeJforSy and dy'd glorious 
Martyxi of Chrifi i and who Succeeded the 
^poftles in thole very Churches where thcm- 
felves had fat Bijhops : And having deduc*d their 
Teitimonics , and of thofe who Succeeded, 
them down for Four Hundred and Fifty Years 
after Chrifi (from which time, ther is no doubt 
raised againft the Univerfal Reception of £p//- 
copacy) and this not only from their Writings 
apart, but by their Canons and Laws^ when 
AfTembrd together in ComeU 5 which one 
wou'd think fufficient Evidence, againft none 
at all on the other fide, that is, for the5«r- 
ceJf$on of Churches in the Pres^jtertAnFortn^of 
which no one Inftance can be given, fomuch 
as of any one Church in the W^rld (6 Deduc^dy 
not only from the days of the ^poftles fas is! 
ihewn for Epifcopacy) but before Gi/w«, and 
thofe who Ae/orwV with him, about 160 Years 
laftpaftr I fay, tho* what is done is fufficient 
to fatisfie any Indiffitent and Vnhyafsd Judg- 
ment, yet thcr is one 7<?^iViS;^yet behind, which, 
with our Dijfenters^ YJtx^s more than all F^- 
ihers and Councils 5 and that is, the late Rcfor^ 
watioHj from whence fome Date their very 
Chriflianity. And if even by this too Efifcopacy 
fhOu'd be Witnejfed and jipprov'd^ then is ther 
nothing at all in the World left to the Oppofers 
of Epi[copacy\ nothing of Antiquitj\ Prccedent^i 

oV* 



(93^ 
or any ^Mthorlty but their own Wilful fVilia,^ 
gainft all ^gcs of the yvhole Cat ho Itcl^Ckftrcfy, 
even that of the Reformation as well as all the 
Reft. 

Let us then Examine, Firft, for xkt Church 
o( England, that is thrown off clearly by ourf 
Difftntersy for that was Reformed under Epifco- 
facy, and continues fo to this day. 

And as to our Neighbour Nation of Sror/W, 
where the Fresbjterians do boaft that the Refor 
fnation was made by Presbyters 5 that ismoft 
Clearly and Amhenttcally Confuted by a Late. 
Learned and worthy Author(aIreadymencion'dj 
in his Fundamental Charter of Vreshyterj^ Prin- 
ted 1695'. fb as to ftop the Mouths of the moft 
Perverfe, who will not be Perfuaded tho' they 
arc Pcffuaded. 

Go we then abroad, andfcctheftate of the 
^f/(7r«^^<j/ Churches there. 

The Lutherans are all cut off, as the Church 
o^EnoUnd ; for they ftiJl Retain Epifeofacy^ as 
in Denmark^^ S.vedcn, &c. . . 

Ther remains now only the Calvinifis. Here 
It 45 the Presbyterians fet up their Reft ! This is 
thtir &.roug Foundation \ 

And this will fail them as much as all the o- 
ther: For, be it known unto them ("however 
they will receive It) that Calvin himfelf, and 
Bez.^, and the reft of the Learned Reformers o£ 
their Part, did give their Teftimony for £/?/y^ 
copacy as much as any. They counted it a. 
moft unju^ Reproach u^on them, to think that 
they condemn^ Epifcopacyi . which they, fa^r. 
they did not throw off, but cou d not fiaveic. 
tlidrc/ in Gemva^ without coming undsr th?^ 



in ) 

^^ftil Hierarchy, They highly ^pplandsd zti^ 
Congratulated the Epifc$p4l Hierarchy of the 
Church of Endandy as in their feveral Letters 
to Q^Eliz^^^ett, to the ArchBiJho^ of Canter bti- 
rjy and others of our Englifh Btpops : They 
Prayd heartily to God for the Continuance and 
Prcfervation of it : Bemoan d their own unhap- 
py Circumftances, that they cou'd not have the 
like, becaufe they had no Magiflrate to Proted 
them j and m^t6 for Epifccpacy'm ihQxxChHYch^ 
es^ the want of which they own'd as a great 
Vcfc^i but call'd it their Misfortme rather 
than their Fault. As the Learned of the French 
Hugonots hare likewife pleaded on their Be- 
half. 

As for their Excufe. I do not now meddle 
with it, for I think it was not a good one. 
They might have had Bijhops from otherPlaces, 
tho' ther were none among thcmfelve.?, but 
thofe who were Popijh: And they might as 
well have had BifrGps nsPreshyterfj without the 
Countenance of the G-z/i/ -^'/^^/(^r^;^. It might 
have raised a greater terfecution againft them j 
but that is nothing as to the T/'/«r^ of thethinv>, 
Ar.d if they thought it a Truth, they [ought to 
have//^/<?K^forit. 

But whatever becomes of their Excufey here 
it is plain, that they gave their Suffrage for 
tpifcapacy 5 which who fo pleafes may fee at 
large in Dr. DuretsFiew of the Govcniment and 
Wor/hip in the Reformed Churcbss hsyond the Seas^ 
(whowas himfelfone of themj t^rinted 1661. 

So that our Modern Treiif^terians have de- 
parted from Calviu as well as from Luther^ in 
their Abhorrence of Efifcepacy^ from lall th« 

ChriftUn 



( 95 ) 
Cfsriftidn World, in all Ages 5 and particularly 
from all our late Rcformars^ both of one fort 
and other. 

Calvin wou'd have AnathematizJ d all of them> 
had he liv'd in our times. He fay's thcr were 
none fuch to be found in his rime, who oppos'd 
the ^pif copal Hierarchy, but only the Tapal^ 
which Afpir'd to an Vniverfal Supremacy mth^ 
Sie of Rome over the whole G^srW/c-^ C^arc^, 
which is the Fr^rogativsoiCbrili dLlon^, But, 
fays he, 

If they wou^d give Talem fi nohls Hie-- 
US fuch a Hierarchy, m rarchiam exhibeans, ii^ 
which the Bijhopt in qua fie em'msant Epi- 
(hou'd fo Excell, a^s {cop\, m Chr id [nheffo 
chat they did nor re- non Rcdkfenty Cr ahllh 
fafa to be fubicd to tanquam unico Capita 
Chrift^ and to depend pend€anty^& adlpjam. 
upon Him, as their referantur, &c. Turn 
only Head, and refer vera nulla non Ana\he^ 
all to Him 5 then I will mats dignoi fatear ^fi^ 
confcfs that they are qtti evunt qui nan Earn 
worthy of all Anathe- Rtvsreant»rjfumma4itie 
moi^ if any fuch fhall Ohsdientia ohfervent, 
be found, who will not Calvin. De neceffitat, Eff- 
Rcver«nceit, and fub- cUf,ReformaHd, 
mit themfelyes to it, with the utmoft Obedf- 
cnce. 

See, he Caiys, fquierttnt, if therfballbeany 
fuch which fuppofes that he knew none fuch 5' 
and that he own'd none fuch amongfthis Refor^ 
mers: And that if ever any fuch fiiou'd arifej' 
he thought rher were no Anaihsmas which they, 
did not deferve, .who ihou'd rcfafe to fubniit t^ 
«hs Efilcopai Hierarchy, without fuch ah Z' 



( 96 ) 

Verful Heady as Excludes Chrift from being the 
onljyXnwQvhXHeadi for ifther he another ^(tho 
ffthfi'ttute) He is not ««/;'. Thus He is called 
the Chief Btjhopf but never the only Bi/hepyhG" 
caufe ther are others deputed under him. But 
He calls no Btjkop the Vniverfal Bi/hop^ or Head 
of the Catholick. Church, becaufe He has ap- 
pointed no Suhfiitutc in that [apt erne Office j 
ssnot oiVmverfal King, Cone'ither of Vniverfal 
JSi{hop. 

And Bez.a fuppofcs as Pofitivcly as Calvin had 
d^ne, that ther were none whodidoppofethc 
'Epifcopd Hierarchy without fuch an Vniverfal 
Head now upon Earth j or that oppos'd th^ Or- 
der o^Epifcopacy, and condemns them as Af^^- 
fnen^ if any fuch cou'd be found. For thus fays 
he, 

If ther 'be any 5; qni fmt autem 
(which you fhali hard- (quod fane mihi non 
ly perfwade me to be- facile perfuaferts) qui 
lievej whore;e(ft the omnemEpifcoporum or- 
whole Order of E/7i/<7«- dmem Rejiciant^ abfit 
pacy-, God forbid that ut qmfquam fat is fan& 
any Man, in his wits, mentis fur onhisillorura 
fhoud affent to the afentiat^rBez,a^adTra^ 
Madnefs of fuch ^at.deMmift.Ev.Gr^d, 
Men, ah Hadnan, Sarav. Bel- 

ga Edit am. c. i . 
And particularly as to the Church of England^ 
and her Hierarchy of jirehhijkops and Bijhops, 
he fays, that he never meant to oppugne any 
thing of that ; but calls it a ftngular Blcffint^ 
efGodi and w^fi^es that Fruaturfane iflajin* 
^e may ever enjoy it, guhri Dei benefisentia, 
• Htinam jit tlli Vsrpetna, Ibid, tf, i8. 

So 



I 



( 91 ) 

So that our Modern Presbyterians are difarm'd 
of the Precedent of Calvtny Bez.a, and all the 
Reformers abroad ; by whofe Sentence they are 
jinathematiz^ed^ and counted as Madmen, 

Here then, let us confider and beware of the 
Fatal Progrefs of Error I Cahin and iheKefor^ 
mers with him, let upPr^/^^fm/j/iGovernment, 
as they pretended, by Ncceftty -, but ftill kept 
up and Profefs'dthe higheft Regard to the Epif 
copal CharaCier and Author ity : But thole who 
prererid to follow their Example, have utterly 
Abdicated the whole Ord^t of Epifc(^^acy^ as 
Ami Chriftian and an In[$sppQnahle GnevaKce ! 
While, at the fame time, they wou'd feem to 
pay the greaceft Reverence to there^c/e/';;?^Tj; 
and much more to the.^//f/;<»r/f/of the FWft and 
Pureft Ages of Chti'^i^nityi s^hoic Fat hers '^nd 
Councils i^^oktdiWxht High things, before Qiio- 
ted, in behalf of Epifcopacy) far beyond the 
Language tixowv later Apologifis for that Hierur- 
chy-^ or what durit now be Repeated, except 
from fueh unque^ionahle Authority, 

In this they imitate the hardncfs of the Jews, 
who Built the Sepulchcrs of thole Froph&ts^ whom 
^eir Fathers flew 5 while, at the fame tim?, 
they Adher'd to, andour-did the Wickedne(s of 
their Fathers^ in Per (ecu ting the tsncceffors of 
thofe Prophets, 



F I N I S. 



( 9? ) 
ADVERTISEMENT. 

WHereas I have plac d the ^poficltcal Can- 
«awi in thcFront of theCpwwr/// before 
Quoted, I thought fit (lo prevent needlcfs 
Cavil) to give this Advertifcment, that I do 
not contend, they were made by ihcu^poftles 
themfelves ; but by the Holy Fathers of the 
Ch^rchf about the end ofthe5^c<?»^ and begin- 
ning of iht Third Century i as a SttmmaryohhdX 
Difciplme^ which had been tranfmitted to them, 
by Un*inrerrupted Tradition, from the ^ffoflles', 
whence they have juftly obtain'd the Name of 
The ^poftoUcdl Canons I and, as fuchjhave been 
Received and Revercnc'd in the fucceeding 
AgesofChriftianity. - 

The Councils Qvfoted after iheCeCaiionf, bear 
their PiTpcrDatesj and thcrcan be noGonteft 
about (hem. 

And wliat is Qiioted of St. Ignatim and the 
other Fathers, is froiii rhc moR Uncontroverted 
Parts of their Work^, to r.bviarcf the Cbjedion 
of Inter portions ^ and additions, by the Noi(e 
of which our Adverlaries endeavour to throw 
bfif, or enerv.ite their v\ho!e Authority 5 and 
quite to dif^arm us of all that Z./^/?f which we 
have k^jm the Primitive ^4gss of the Church-, 
bec2u/c ic makes all agair.it them. Though 
they fail not to Qiiote the Fathers on their fide, 
wrhenfoever they can Jlcrcw them to j?ive the 
lea ft feemingCountenance to th6r Novelties and 
Errors, Yct'io/^/jRcjeCt them41?5vvhert brought 
In Evidence againlt rhtm, and that they can no 
otherwife' ftniggle from under the weight of 
lieirAiuhorkVo ^ri^ 



Primitive Herefie 

REVIVED, 

I N 
Of the PEO PLE Called 

QUAKERS: 

Wherein is fhewn, in Seven Particulars, Thac 
the Principal and mo(^ CharaEieriftick^^rxoxs 
of the QlUAKERS, were Broached and 
Condemned, in the Days of the ^'pofiUs, and 
the firft ijo Years after Chrlfi. 

' To which Is added, 

A Friendly Expoftulation with j^v. Penr^ 
upon Account of his Primitive chri" 
fiianity^ lately Publ^ied, 

By the Author of The Sruke in the Grafs. 

LONDON, 

Printed by «^. R. for C. ^re^w^ at the G;;?? at the TV-ft'Cftd 
of St. P/J.v/r. f^ Kihh-whit? at the 5r=?j?i in St. Vaiifi 
Church-yard ; and G. Strahan at the Golden-Bail ovir 
againfl the R*/^/ Rxch.vigc^ i7©o. 



THE 

CONTENTS 

The Seven Error ^^ wherein the ^a^ 
kers are Compar'd with the An- 
cient Ueretichj. 

I. ^ I '^'Heir Denyd of the Incamation of 

\ Chrift, tljAt U^ of the Hypofta- 
tical,<?r Perfonal Utiion of the Divine mi 
Humane Natures, in his being made 
Fkfli. 

II. Their Denyd of the Truth and Realty of 
his Death and Sufferings. 

III. Their Denjd of the\t{\^xx^£aovi and 
FutEtre Judgmenc. 

IV. Their Abflaining from the Sacraments 
a-nd Prayers of the Church, 

V. Their forbtddingtoMdiTxy^ and preach- 
ing /y/> ^/'Fornication. 

VI. iheir Contempt of Magiftracy and 
Government. 

VII. Their stiff nefs in not taking of their 
Hats, or giving Men their Civil Titles. ^ 



The CONTENTS. 

The Conclufion. 

wherein^ i. The Quakers are Invited U 
view their Errors in thofe Primiiive He- 
refies. 

a. Their ComfUint^fkeing^ Mif-reprefeflted. 

J. 7/^^/r Modern Reprefentation of their 
Principles 5 leaves not Difference en^ingk 
betwixt m^ to Jtiftifie their Separation : 
whence An Invitation to then? tn 



' Cff'^'fr 



The Friendly Expoftulatioo, .i^.u-g^ 

1. Mr. Penn's Notion cfthe Light within. 

2. This not [uffcient to Jufiifie his Separa- 
tion. 

5. For he owns that xve nreofoneKd\g\on. 

4. His Exfofttion of Juftification in his 
Primitive Chriftianity moft Orthodox, 
and az^ret'tng exactly with us^ And his 
whole ix. Chapt.<j/'r^^ Inward (?r Spiri- 
tual Appearance of Chnd in the Soul. 

Some Objeftions of his folv^d, fofar as not to 
be any JuCtifMe Caujes of a Septration, 
as Concerning^ 

I. Forms ^/Prayer. 

7. r^^ Spirituality ^//^^ Miniftry. 

5. Their beingV^\tn^&s of Chxi^. 

4. Their Receiving Hire Us he calls it) f^r 
their Preaching. 

5. Tythes. 7. T^'ar. 

6* Srpearing^ S. Holy-Dap. Fri- 



[ >oBl 



Primiti've'HtTdi^EelptVd^ &c. 

IN my DKcourfcofBaptifm, {promised fome- 
tbing upon this Subjcd:, in hopes that the 
^akfrs, feeing the Original of their Errors^ 
may bethink themfelves, and Return from 
whence they have Fallen. 

And particularly, as toBapufm, that I might 
contirm my Expofitions of the E.Scripturfs^with 
ihe Concurrent Teftimony of the H. lathers.vvho 
were Co~temporarys wirh the jipoftlesy and 
learn d the fAJth from their mouths ; and thofe 
who immediately followed them, to i<^o Yc^rs 
SLfrer Clm/I-. Though we have very little Re- 
maining of the Writings of the Fathers in that 
early h%Q, Yet I would d^Cccnd no lowef 
(where I might have had Clo»ds of IVunefesy 
to avoid a Ground '^^Ts Cavil, which the ^<^- 
kirs have learn'd from our Elder Dfjfenrersy to 
Run down the Vrimttive Qhurchy by whole- l^le 
Lccaufe it was fo Full ofBifhcps, and, m all the 
Pretences of their Scmfm, went fo Dircttl^r 
contrary to them. But the Fathers of the Firfi' 
i^ge, that n©xt to the\^p^ flies, and of which 
the ApQjllis were a Part, tho' as much Bijhops, 
and as rr.uch againll them as thofe foliowingg 
yet for DtftTfw^jf fake, they ?i(^tttAio Rcvs7ence\ 
^'- left 



( 104 ) 

left in throwing them off, they fhould fcem to 
throw off the ApoftUs with thcm^ from whom 
they could not be parted. 

And bccaufe, even In this/W? Un-controver- 
^^d Age, we have Proofs fumcient, I would 
'avoid Needlefs Difputes, and Argue from 7i- 
ficksxhdit are allowed on all hands. 

The Greateft Part of the following Difcourfe 
was wrote at the time with the Difcourfe of 
JBaptifw^ and Intended to have been Anncx»d 
toic, but being Prevented at that time, ir has 
fince been neglcded. Till I was ftirr'd up afrefh 
by a Book lately Fublilhcd Cthonghfaid tobe 
Printed in 1696. ^ Iritiruled, [_Pnmitive Qhri- 
flianity Revivd in the Faith and Fr^^iceofths 
People called ^akers.^ This came Directly 
to my Subject, therefore I have Examined it 
thorowly, and leave the Reader to Judge, 
whether the Frimtive Chrifiiamtj or Here/ie 
does bclongmoft to them : At leaft, whether 
it did, before the late Riprefentations of^a- 
kertfm, which have given it quite another Tnrn 
and F.ics than it ever had before. Such a 
Turriy as has left nothing on their fide^ where- 
by to juftifie their Sc^/]W. And therefore we 
hope that zhcirConverftan is nigh 5 or if alrea- 
dy Converted, their Full Reconciliation to the 
Chmch, That the Prefent ^^k^ers, chiefly 
the Valuable Mr. Penny may have the Honour, 
and the Happinefs to Heal up that Breach^ 
which now for 48 Years has foMiferablyTor^ 
and Divided this once moft Chrifiian and Re- 
nowned Church of England. 

In this following Difcourfe, I will not take 
up the Reader's time to Prove the feveral Po- 

ficiens 



( 105 ) 

fitions which I name upon the fakers ^ only 
Briefly Recite them, and Refer to the Places 
in ThsSnaksinthe Grafs, and 54r^« Dis-Rob'd^ 
where they are prov'd at large. And to Re-* ' 
peat them Here, would fwell this to an unrea. 
fonable Bulk. And this being intended in the 
Nature of a SupfUment tothefe, it would be 
Necdiefs. The proper Bufinefs of this, is, to 
Compare the ^ai^er-HereJies with thofe of the 
firft I yo Years of Qhri^ianity, 

Where I Quote 77?^ Snaks, the Reader is 
defined to take notice, that it is the Second 
Edition, 

And now to our Task. Tht Sevsn Particu- 
lars wherein the fakers have, if not copy'd 
after, at leaft Jump'd with the Condemnd 
Heretichj before mention'd. 

L Thn Firft \$^ as to their Denyal of the 
Incarnation of Cr^rift, Thevconfefsthat Chrift 
OT The Word took Fie [to; that is. That He j/f- 
jumd or Dwelt in an Hmnrn Body, i, e, the 
Body of that Man 'jefnt^^ who was therefore 
called Chrift, becaufe that Chrift orthelVord 
Dwelt in Him. And for the fame Rcafonjthey 
take the Name of Cbnft to themfelves; and 
fay that it belongs toeveryoneofthe3f#/7?KTi 
as well as unio the Head, i.e, as well as to 
that Man fefn^, who was Principally and chief- 
ly called The Chrift^ becaufc thatC/^ny?Dwelt 
in Him, or did Jnfpire Him in a Greater Mea^ 
fure than other Men. Eut they Vfterly Denjr 
that the\4an fafm was Properly the Son of God. 
In a large Scnfe, every Chriflian may be cail'd 
a Son of God', and fo, and no orherwife, they 
allow fefi^ CO be the Sen of God. But that He 

rvas 



( xo6 ) 

W4S Properly the Son of God, we utterly Deny^^^^ 
fays their [moti$ Apology^ p. 14&. which was 
Printed 1671. Gee this Proved ae large in 
The^nal^ei7% the Crafty SeU. x. 

Now I proceed to (hew. That this Herefie 
was Broach' d and Condemfid in the Days of the 
^4poilleu 1 his is it which Sr, fohn Reprehends, 
ijoh.iw 5. Every Spirit thJtcmfeffeth not thai 
fifm Chnft 15 come in the Fiejly, Sec. or as Socra- 
tes ( Hift. Eccl. I.7.C32.J tells us it was wrote 
in the Ancient Gopys, Every Spiraxii^hiehfg^ 
parateth fefus from God, is not of God. And h© 
obferves that this Text, and other Parts of 
this Epiftle were after'd by thofc who would 
leparatethc i)/z/i«/>; of G^njf^ from His Hfima- 
ntty. Tho' as it novv ftands in ourCopys, it 
means the fame thing 5 for he that dcnys 
Chrift to have been mads Flefti, only fays that 
he took it upon Him for aC/<>4;^ora/>^^/7, as 
u^ngtis affume Bodys when they appear in them: 
He denys ChriB's cominsj m the Flejh, fo as 
to become Truly and Really a Man 5 he takes 
away the Humanity ofChrifi, and fo feparates 
yefm from God: Which^ in the fenfe of this 
TcxiKy is to Deny H'lseominfinthe Flejh, St. 
Folicarp, m his Epi^. to the PhiUppians^ n, 7! 
Dilputcs againit thefe ^nti^Qhnfts, in the 
words of his MaF^erSt. fohi$vvhofG Difciple he 
was, Wf )<) (fays he) h clv fxh o^M^oyf 'i;;^?,, x«z« 
^v lit Sap;ti £Ai]Au,^V«^, 'Aviixet^i ^. >'. e. Who> 
foever does net confefs that fefus Chrifi is earns 
in the Flepy tsan ^nti-ChriJi: 

II. The Second point is the fakers Dcnyal 
of ihe Tr fit hmd Reality of the Death and S/si/- 
ferings of Chrifi. This is Conlequential to the 

former 



( 107 ) 

formGT Herefie i for if Chrifi took not the Bo^i^ 
of feffis into his own Perfon, but only dwelt in 
the Body of another Man, as he dwells in his 
Saints i if Chrift and fe/ns zxtl^o Perfons j if 
the ^(^i^ of ^^//i; was only a r^// or Garment fot 
Chrift- to llirowd himfelf in, as the fakers 
Ipeak J then tho' fefus fuffcr'd, yet Chrtfi could 
not 5 and the Suffering of C^r// were but in 
appearance and jfhervy as if a Man's Qloak^ov 
Garment only were Cruciffd. 

What are then thofe Sufferingt of Chrifpy 
which the fakers do own as Merit or im in the 
fight of God^ for the Atonement of OHr ^mt j 
Why, an Allegoric nl Sfifering, Deaths and 
Jhedding of the Blood of their Light within ^ 
which they caliC/?rf/f j of which Jf/«/, or the 
outward Chnfl^ they (ay was but a Type j and 
that his Sufferings were only an Hifiorical 
Tranfaftion of the greater Mjftene of the Sftf- 
ferings and Atonement performed by their £/^^^ 
within, as i have fullf Ihewn in The Snake m 
the Grafs, Sed. x. p. 127. andS^tan DiJ-Roif'd, 
Sedl. xii.p. II. 

But now iam to (hew, That the Leifil had 
Broached rheie Hcrefies^ againft the TrutSrof 
the incarnation of Lhrifi, and confeqiiencly 
againil the Kealiiy of \\\s Death zrASuffrings^ 
within the lirft ifo Years after Chrtfi: and 
that they were then Condemned by the Holy 
Fathers of the Church. 

Ignatiui thai Qlonom Martyr o{ Chrifi ^ Bi- 
fliop of Ant toe h^ who fiouriOi'd about the 
Year 70 after the Birth of Chrifi, and was 
Difciple to Sc. John the EvangehH^ writes 
thus in his Epiitle to iYitM^gneftans, inftrufting 

their 



( io8 ) 

their Faith, in what fort of Suffer! ng_sjofC^rtff 
we were to Believe and Traft^ not thefe Inv^ard 
in our htans^ but to diftinguifh moft effedu- 
ally from thefe, thofe that He fuffered un- 
der FonttHS Pilate, I 0l^« «e?^uA«W^«M J- 
wohU have )Ofi: Pre fer^ (jutit ixh iiimtf^iv wf Ta* 
vedi that yoH fall not dyxjgpa, tw? MVcJh^ia^ 
into the fnare of vain ihKoL 7n'^?it]e^<po^^^ra Is 



Do^rtne j hit that ye 
may ahoundy and be 
filled with thekfiQ^vledie 
of the Birth y Pafion, 
and RefurreBiony which 
truly ^ ^ffd firmij were 
of]eftis Chrtfl our hope, 
in the time of the Go- 
Pontius 






verwnent of 

Pilate, from which let none of yon be turned 
away. 






htop your ears there- 
fore (lays he in his 
Epi ftic to iheTrallians) 
when an^ fballfpeak^ to 
you without ]efusChrifi, 

What Chrtfi was this? the Outward Man 
fefuy, or the Lff/:;f t9i>^i« ? That Jefus, who 



wa4 of the flock, o/David, 
who was of Mary, who 
XMS truly Born, did 
ifoth Eat and Drin^i 
was truly Perfecuted^n- 
^^r Pontius Pilate, w^ 
truly Crucify d and 
Dyed- And who truly 
Kofefrom the Deady his 



F4n 



( lop ) 
"^ather Raifng of him ; luoiuf^, ck jg i?ow< tjaJ. 
^ttd his Father Vfiill^ of- 'Tn^iutvlai 'ewru ktw^ lyi^n 
ter the like fajhion^ 5 FIat^? ^^ If Xe/r^ 
^4/i/i? «i ftp in fefus 'I«(7S. tf ^di to dhn^v^r 
Chnfl^ who believe m ^;;^ ^^ |^^V. 
himy without whom vce cannot trnly live. 

But fome Atheifls^ Ei ^ c^ccotj 771 1? "ASte^ 
that is, Infidels, do ov72<> T«7iJ57r "A^so/, as- 
fay^ That He only ap^ ynsi, •wT^K.^im yc'^juii^ru 
pear d to he a Man^ bat qjutzu ^Av^fmTnv, in et.\w 
tool^ not a Body in Reali- ^^ avfiAYifivau Qaiu.Ay )y 
ty, and in appearance t&T jhmv -n^vmdfcuy m- 
^nly (eemed to Suffer ^ ^mv^vcu % nS twy &c. 
anddye^ &c. 

And in the beginning of his Epiftle to the 
SmyrttAansy after having Defcrib'd thatC^nH" 
who is the Ob;e<ft ofoar Faith, in thefullcft 
manner, to obviate the Deceit of applying it 
to an /«iV4r^ Clirift, bycallingHim theSonfff 
David f Born of the Virgin^ and Baputed of 
Jokn^ truly Crucified under Fo^itius Pilate, and 
Herod the Tetrarch : none of which can be 
applyd to The Light within. He adds that 
we can only be faved by the Faith in this 
OUTWARD Jefns, By the Fruits of whofi 
Divinely Bleffsd PaJJi- dp J y^p^» «^«< a/^ Ti 

o«,-weare Saved > ^o^A^d^ cu/k •mB^f—* 

For hefujferd all thefe TaJt* 3S Wvt* Im^v 
things for us, that we ^^.^^ h^Qsi^^fj^. 
might be faved. 

And to obviate the two f/^refiW Pretences 
of making the Meritorious Suffering of Chrtft 
to be His SuiFering within us. . And that His 
outward Sufferings, were not Real^ butin^fp- 
psar^n^i OFilvv as not being Really a MaOj, 



( "0 ; 

\ \it only Refiding in that Man fefiny as in a 
Veil or Garment. Ignatins adds in the next 
words. And he tru- Kct? rtAwSw^ S^wStv, «f 
ly [uferedy and tru- >5 «^«Swf «tK5T<?Ty ww7T?r, 
/^ ^4//^^ himfelf'y notj ix ^°^^S ^^^' '^^^i ^^- 
4H fome Vnbelicvers fay^ y%9tv li/b Kt^v J- r^y mmv' 
that he only appeared to ^tra/, oj^n) to cfu^f «y- 
frnfer, they htit appear- tk, ^ 'is^i ^m^<nf ^ 
in^ to Exift.And as they ^uC-^ .-^p ^^'7,7^, ^,,^ i^v- 
Believe^ fo (hall it be yA ;, jg ^^^^^/x:*?^. 
Mnto themy when they come ts) be $m of the Bo* 
dyy and in the State of Spirits ; that is, 1 1 if y &aU 
juftly Forfeit the True and Real Bentfits Pur- 
chafed for True Believers ^ by the death of Chri^^ 
fince they will have it to be only in j^ppearance 
or Falfe/hew j and take the Merit from the Out- 
ward death of Chrift^ which he fnffer d upon 
the Crofsy and place it in a Fancy'd Suffering 
of the Light within them. 

And as He aflerts the Faith in Chrifi's out- 
ward Death, fo does he, in H\s RefurrefUen', 
not the Inward Rifng of Chnft in our hearts ^ 
but in his Osaward ReittrreUtoni that which 
was proved bv their Handling of Him, and 
Feeling of His F/^//-7, and His Eating and Drink: 
ing with them, after His Re'^nrre^ion, 

But, in the next Paragraph, he has a Pro- 
phctickExhortation# which looks terribly up- 
on the ^akjers, among others. He tells the 
Smyrndansy that he gives them thefe Admoni- 
tions, not that he thinks them Guilty of thefe 
Hcrcfies. But I Gnardyon before hand (fays he^ 
Agdinfl Beafis in Human ftoape^ whom you 
ought not only not to Ue^j^vKdojot H vixif 
Receives but if it be «m' ^ ^>tlu¥ ^ ay^^u- 

pojfible^ 



( in ) 

^ rt'r^, fiotfo much M TnfJppay, $f i ^'y,^ ^ 
,,ii^j-cTthem, if they « cTuwaISv ^ /w«A' (7«;,flt,. 



;»^^ ,tt lafi Repent, 
which vpillbs difficulty 



7^yy fJvov j GOerJij^^wt 



And again, fays he, 

fpcaKing cf our Lord 

feftts ChriftyWliom fome 

not kttowifigt do deny, 

or rsther, are denyed 

bj hlmy Being the Preachers of Deaths rather 

than of Truth, 

They abftainfrom the 

Eueharifi^ ^that is. 

The Sacrament of the 

Lord's Supper) and 

from the prayers (of 

the Churchj hecaufe 

they do not corsfefs that 

the Eucharifl is thejiefh 

of our Saviour fefus 

Chrifif which fuffered 

for our Jins 5 and which the Father in hk 

Goodnefs Raifed up. But thefe f peaking againfi 

this Gift of God, die in their Inquiries, 

And vain and Death mult thofe Inquiries be, 

which, leaving the Gifts of God, the Sacra^ 

ments of his own Inftitution^ and to which His 

fromifes are Annex'd, i^tk for ialv4tion in ways 

and means of their own Deviling. 
* . But it was unavoidable, that they who had 
*.1cft the Body of Chriftj as a forfalien veil or 

garment^ to Rot for ever in the Grave 5 or afc 

carekfs what is €ome of it, as a thing irbwof 






di'm^v'^i c/)a to ^^ otM\%-> 
77177, c awT^f «>«ffiy. Ol 



( 112 ) 

no Vertucor ConfequencetDUS,(houId Re;e<n: 
the Sacrament of it, which is a continual Ex- 
hibition of its vsrtues and efficacy to u». Or that 
they who hope for no RcftirretiioH of their Bo- 
dies o]xt of the Dtifiy fliould continue the ufe of 
thofe5^cri»w.^wrj which were ordained as figns 
and pledges of it. 

Bur, Ifirpleafe God that they eyer Return 
to the Fait^, it is to be hoped that they will 
then Re-affume thefc Guards^ and Confirmations 
which are the outward vehicles^ and ajfuranco 
of it. 

III. The Third point is their Denyalof the 
RefnrreBion and Futnre fud^ment. For the 
Proof of this upon the ^nak^evs, 1 Refer to The 
Snakj: in the Grafs ^ Sed. xii. p. if 2. and to 
SatmDi[-Robd, ^tOi, iii. and iv, beginning at 
p. 26. and p. 21. of the Gleanings. 

Now vvc find full Proof, that this Herefte 
was Broached in the Days of the Jpofiles 5 
and by them Condemn d, as is plain from 
I Car, XV. 12. &c. and 2 Tim. 2. 18. in which 
laftT^JCf, the V evy .^ual^erfalvo is exprefly fee 
down, by which ihey have Betrayd them- 
ftlves into this Fatal //^nyFt', viz.. Sayiag that 
the Kcfurre^icn is Paft alread/^ tiiat is. Per- 
form'd Inwardly, to thofe wlio follow the 
Li^ky (fee Satan Dif-Royd, p. 21. of the 
Gleanings) and Mn Ff»» under ftands that 
Full and Elegant Defcription of the Re furred ion 
1 Cor. XV. all of this Inward and Allegorical 
RcfarreSiion 5 for in h'S Book, Intituled, The 
invJidity cf John Faldo'f Vindication^ 3fc. 
Printed 1673. repeating v^r.44 of this Chapt, 
viz. It is few n a Natural Bodj^ it is Raifeda 

Spiritttal 



( 113 ) 

Spiritual Body^ he fays p. 3^9. / do utterly 
deny^ that this 'text is comernd in the Refur- 
reQion of Mans carnal Eody^ aP all. And 
p» 370. I fay this doth net concern the Refur- 
reBion 0} carnal Bodys, bnt the tvao States of Men 
under the firft and fccond Ad^m. And tho as he 
obj^f , the 47 and 49 verfcs feem to imfly a 
Bodily Rcrurrc(n:ion, But ffays he) kt the 
whole verfe he confidered, and we poallfind no fuch 
thing. 

To the Arguments of tlie Jpoflks againft 
this Herefte^ let me add fonie i eftimonys of 
others their Co- temporary Fathers^ or rather 
explain the Texts of the ^pofihs by their Com- 
mentSi who learned this Article of the Faith 
from their mouths. The Texts above Quoted 
were wrote by St. Fauh ^ho {Fhil, iv. 3.) men- 
tion* Clement as his Fellow Labourer, and whofe 
Name is in the book^ of Life : And he was as 
likely to know St. PW's meaning^as Mr.Ptf»«, 
whom I defireto read his2^.Epift. to the O- 
rinthians, where, N. ix. he will find thefe 
words. 

Let none of you fay^ K<« uri Kiy^m 77$ ut^f, 
that this fame flefh is on a^rn « S^pJ « KeJpiJ 
not jud^edj nor [hall «A* dn^y Vvcin hiiii 
rife again, Z^nd^rftjtndy lon^'^-n:-, h livt dyi^Ki- 
in what have je been -Msj « un ^ r? Sjtfx? 
fjived'y was it not while twuVm tvm. £^^%v vn/.Z^ 
ye wsre in this flefh? aJ? vxvv e^S (pv\Ao^iv ¥ 
therefore it behoveth us 2<tp<^" 09 rfjnvv^ iv rvi 
tokesf ourpfn^ <u the 'E-^px} laKu^j^n, ^ cy tJ" 
tfmpleofCcd. For as s^pju sasJ^i^')^. '0'Iw^7j 
^e havsbesn called in the Xi(^i ¥.^etQ- (joc^i 
ficfh, fo foall je corns «.^^j, h y^ ra fsre^nv 
H 3 in 



( 114 ) 

intheflejh, JefusChifi ^vviv^jLAy i-^tn SctfJ, g 
theLordyVpho favethw, »7»f w//«f iniMtTir vfwi 
wasfrfi a Spirit, and jg vimi ht Tzttirif t? Satp- 
thfn made flefi, and [o tJ amhu^'f^:^ ^ f^^v* 
he called us. So Jhall we Receive our Rewafd, 
in this very flejh, 

St. Volycarp, Bijhep and Mmyr^ who fiou- 
fijhed about the Year of Chrifi, 70, and was 
Difciple to St. fohn the Evangehft, in his 
Epiftlc to the Philippians, n. 7, fays, that 
Whoever does not confefs Kou o? *V ^H a^Ao^? 70' 
the Martyrdom or fuf UA^iOejLuv tv S-mi/fS, lit 
fering of Chrift #f/>o» 7» /^iaCokh ^\ ;^ 0? £f 
theCrofSy is oftheDe- fxt^M'if tk \bytA «re Xe<- 
v;/: -^«^ he that will r« <zsre;< TttV \^ch 'Oi^- 
wreft the Oracles of fAdL^, )^ ^iyvi ^'7? 'AvJi- 
Ch rift fa hisownLttfis, ^<nr, Wti Kel^y |^, ^ 
and [ay that ther is no tsr^jvivKOf S2i n S*- 
Refurre^ion nor Judr- tu/*. 
ment to ccme, he is the FW^-born of Satan, 

And HegejippuSf who lived near to the Days 
of the ^poftles, \n his Fifth Book j as Quoted 
by EHJehius (Hlft. Eccl. I. 2,c. 23, J fpeaking 
of thefe Ancient Hereticks, fays, that they 
did not believe either hi a A/plrw^ oiy«p«/KV«w> 
the RefurreEhiony or the »« ^'rdCej' kti 'AragaOTy, 
coming </Ghrift /o r^w- ktb lf;^'Ai^oj' hmJ'Kvtu 
der to every one accord" Ind^^ »^ tw ^,«?^ wTtS. 
jwo; ro Aix Worlds, 

IV. The Fourth Pointy is their abftaining 
from th(^ Sacraments and Prayers of the Church, 
And for this, I have before quoted Ignatiui 
to the S>»7r«tfi«»j, where he tells. )f thofe who 
Abftained from the Prayers of the Churchy and 
theLoX^s Snrir.'^" ' ^ '^-^^ they did not believe 

it 



( 115 ) 

it t9be the Flefli of Chrift,w^iViE>Suffcrcd for vnr 
fns, and was Raifed up, dec. For how could 
they who (as the fakers) made no more of 
the fiejh of Christ, than a Garment or a Vail, 
but no part of his Verfon, and cjonfequently 
could never call the Bodily Garment, Chrift- : 
And thought their own Flejh and Blood to be the 
Flc/h and Blood of Chrift, as well as the Flejh 
and ^/(?oi of that Man Jefus, in whom they 
fay that C^W^ or the Uzht dwdt, as in them- 
felvcs (fee Satan Dif-Roh'd^ SeCt. ii.n. i.and 
3. p. 2. and 3. of the Gleanings) and placed the 
MeritorioHS Caufe of our Redemption, and J/y- 
ftipcation, not in the ^/ooi^f of C^ri/? outwardly 
(bed ; but in the Allegorical or Inward 5/t?iJ^ 
of their Light within, Inwardly and Inyifihly 
(hedj^c. Ifay, How could thefe endure a Sa. 
crament fo contrary to their Belief? For the 
Bread cannot be called the FleJhoT thQ\T Light 
withinibm it was of His Onward Flep xhztQ^tfh . 
fpake,whenheraid, This is my Body, and His 
Outward Blood w2iS faid to be (hedfoTlhe Remtf- 
Jion of Sins, 

And the Eucharift wasfuch a vifible Repre* 
ftntation ofthis, as could not but (hock thefc 
Enthujtaft Heretic^s. 

And where the Sacraments are Fra(ftired,rLich 
mad Enthufafm cannot take place. And we 
fee, by wofull Experience, that where thefe 
Guards of the Trsith and Importance of Chrifl's 
Outward Sufferings are raktrn away, Men fall 
from the True Faith, in t hem. 

But the fakers ha^e not only thrown cff 

the Qfe and Pradife of the Sacraments^ and lefc 

them as things Indiliercnr, of Lawful to be 

H 4 Pradifcd 



( li6 ) 

Pradlfed by fuch as may be confcientioufly 
concern'd for them, but Damn them as Carnal^ 
and Doctrines of Devils, G. Fox, \nh'\sNemout 
•f the North, Printed 1655'. p. 14. makes them 
the like Witch craft as turn'd the Galatians to 
CiriHwcifon, And their Sacrament (fays he) 

ad thejf iall ;>, if carnal y^nd their CammK- 

nionis carnalj a little Bread andWtne Which 

is the 'table of Devils^ and Cnp of Devils, which 
is in the Generation of Serpents in this Gi^e at City 
Sodom and Gomorrah, fo duB is the Serpents 
meat^ &c. And p. ^9. Ton fay that Mairhew, 
Mark, Luke, and ]chny is the Gofpel, which is 

carnal Tots fay ^ that fprinkli^*g Infants is the 

Baftifm, which Baptiz^eih them into the Faith and 
fo tnto the church, which is carnal : Andyots 
tell People of a Sacrament ^ bnu^^ing them to Eat 
a little Bread and Wine, and fay, that this is a 
Communion of Saints^ which is carnal^ and all 
this feeds the Carnal Mind, &C. And he 
B laf phe mo fijlyf^iysinhh Title Page, that all this 
was Wri'ttnfrom the mouth of the Lord. 

Edvpard B^rrough, p. 190. of his Workj 
Printed 1672. fays, Their DoElrines are of the 
devil, who fay ffrinkjing Infants with wa- 
ter is B^iptifm into the faith of Chrifi, this /V 

the d^Brir.e ofrhedLviLAnd p. 1 91. 7hefehave 
filled the w^rld withdatnnuble Herefies^ as hold- 
inq^ forth^ That fprinkhng Infints with water is 
Bapttfm irito the faith of Chrijly Src. Thefc are 
damnable Her e/ies, even to the denying the Lord 
that bought them. And p. 644. That it is not 
lawful for the Saints of God, to joint hemfelvss to 
jour Ordinances, ' ■' 

Thi« 



(117) 

This Hideous BUfpbemy ^nd Ottiraie dgainft 
the Divine Inftitutions of our Lor dy 1 hope will 
appear to befuch to the well difpofcd among 
ihG^^ks^Sy who will be at the pains to Read 
my Difcourfc of Water- Baptifm, It fccms to 
have had fome Effeds already, even with 
Giorge Whitehead himfelf. For in his Anfwer 
to The Sna^e ('whereto he adds a chapter upon 
that Difcourfe of Baptifm) he feems to come 
off that former /^^^orof the Quakers, and fays, 
p. 1 14. That as for thofe who are More con- 
Jeienti9Hjly tender in the obfervation thereof^ we 
are (fays hej the mote tender tothcfefoas not 
to cenfftre er condemn them meetly for Pra^tifing 
that which they believe is their duty either in 
breaking of Bread, orWat^r- baptifm, ^ 

So that, by this, he yields the Fra5itceo( 
the Sacraments robe atleaft L^vr/W, contrary 
to Burroughy Fox, and the Primitive ^4%ri 5 
for, if ic were not Lawful, I fuppofe he would 
not have that Tendernefs for the Obfervation 
thereof, but would cenfure 'ecnA condemn it as 
thofe others have done. I pray God pcrfcEi his 
Converfion, and let him lee 'the Necejjity^s 
well as L^ivfulncfs of it. And I would defire 
him to conrider that if it be Laveful^ ir muft be 
N^Ciffary : For if ChnJI: has not commanded 
Water Baptifm, it cannot belefs than Superfl.i^ 
tion to Pradice i\\2,tzs2i Sacrament, andcon- 
fequcntly as a Mea^is of Grace, which he has 
not Commanded : Even the Church of Rome 
does not pretend to a Power to Injlitutes. Sa- 
crament, that c^n be done bv none but <?.?^a- 
lone ; Therefore if Water Baptifm was not Infiitu- 
ted bjChrifl it cannot be Lawful toPradice it: And 
'■ ■ ' ' ■, ^ if 



( ii8 ) 

if he did Infiitute it, it is not only Lawful^ but 

Necejfaryy and a Duty. fJow, in Aid of George 

Whitehead^ and by way of dn Antidote againfi 

thevenome ofCFoXj Burrough,<f«^ other foure 

fakers-, and to purfue the Defign of this pre- 

fent Paper, I will, to the Authorities of H. 

Scripture, which I have Produced in The Dif- 

courfe of Baptifm, add in this place, as a furc 

Comment and Explanation of them, the Te- 

ftimonies of fome of thofe Fathers, whofe 

Works we have Extant within the Compafs of 

Years' propofed, that is, ijo Years after 

Chrift, in witnefs to this Divine Infiitution of 

fVater-Baptifm, and to (hew what y?r^/> they 

laid upon it. 

St. IgnattM, who was (as before mentioned j 
bred under Saint John the beloved Difciple, 
makes our B apt ifm not only the ^4^^^, but the 
Arms and Defence of our Faith j and the quit- 
ting of it to be a Deferting of Chrift. 

Let no one of jfou(^f2iy she, in his £/7j/?. to St. 
Tolycarp) be found a M«77? u<4^' J^cri/TWf lu- 
Deferter^ but let your je^^?, to B*^/^fl6 Vfj^ 
Baptifm remain as your ^V^tw a>i ota*. 
Armor, 

And St Barnabas^ who was 5t. Paul's Fel- 
low -Traveller, mentioned fo often in the ASts^ 
rpeaking, mh\s CathoUck^Epifile. chapt, x\, con- 
cerning Water and the Faei ui^ to vJ^'J^ y^y^/-- 
Crofs, fays, that, It i3cu ^ ^ *i^^«a, ;7Brf 
fs written concerning to B*5^/fljM«, tb ^i^v «V 
Water to the People of ^^cnv AiiA^ith , v ^li 
IfracI, that theyjhould ^t^offjilco^y «/a* l^vTif 
not receive that Baptifm ciKOeft^Kc-*^. 
which was fuffcient tQ the Pardon of Sins. 

Which 



( IIP ) 

Which they did not under the Mofaical D'lC- 
pcnfation. But they Inftitutcd a Baptifm to 
themfelvcs, whereby to admit Men as Profelytes 
to the l-aw : But that was not the Bapafm 
which could take away Sin. No, nor the Bap- 
tifm of ]ohn : That was the PecnUar only of 
the Chri^tdn Baptifm, 

A iittle after St. Barnabas fays, that God had 
joyned the Crofs (that is, the Faith inC H R 1 S T 
Ciucilied) and the Water ('that if, Baptifm) 
together, Z//Z., the /mv^r^ Faith, andtheO;*?- 
tvard Profeffion and Seal of it. 

Cenfder (fays he) hoxv He (God) hoi ap- 
pointed the Crofs and A/:Savg<3i ttqjj to vJh)^^ ^ 
ths Water to the fame ^ saugpV ^ to tuiTo S- 
end. For thmhe faith^ eioi. ^-n -^ Kiyet* ^a;^'- 
hUff^dare tbeyvphoho- eat oi i^ ^ ^nv^y sattt, 
p»^ in the Crofs, hive cw^s^, H^iiCii'f Hi tv we/iyf. 
gone down into the Water, 

And again purfuing the fame Argument, he 
Magnifies the great Efficacy and Fovper of Bap- 
tifmj when duly Received, a few Lines after 
what is above qaoted, faying. 

For xve go down into 'Hji*?? f^fi' K^raCcuyou^ 
the Water full of fins •*? to vJb^yii4ay7\i iix^p- 
andfilthificfs i aiidcome ticoh ^ /J'^'s > ^avaCcuvs' 
up a^ain hearing fr-d it /J^j KS-^^ips^^i/'Ju c* tJ 
tn our hearts by the fear k^^J^I^, t/)* ^ ^oCoy ^ tim 
andhopev&hich isinje- t^yriJk «^ ^ 'Uyny %^y^ 
fus, which we have in 7^^ I* tzS '^piuiAAv. 
r^^ Spirit. 

After the fame manner, and in the like 
words fpeaks St, Hermas Cwhom St. Paul fz- 
lutes Rom, i6. 14.) in that only Remaining 
Work of his, called thQ Shepherd of St. Herman, 

there 



( lio ) 

there in the 3^. Book, and 9?^. Similitude, he 
fpeaks thus. 



Before s Man re- 
eeives the Nams of $h& 
Son of God, he ts de- 
Jigned unto death: hnt 
•Ofhsn he receives that 
feal^ he is delivered 
from deaths and given 
Mp to life. Now that 
feal is Water, into 



Antcquam enim acci- 
piat homo nomen Filii 
Dei, morti deftinatus 
eft : at ubi accipic il- 
ludfigillum, liberatur 
k morte, & traditur 
vita?. Illud autcmfi- 
gillum Aqua eft, in 
quam defccndunc ho- 



which Men go downy mines morti obligati, 
IjMe to dsathy hnt afccndunt vero vitas 
come UP again y af- ailignati. 
fgned over unto life. 

I have taken this out of the Ancient Latin 
Tranflation, according to the Oxford Edit. 
1 68 J. For the Gr?^;^wasj in a great parr, loft, 
and came not down to us intire, as this old 
Z.4?<» Verfion did. 

St. Clement in his zi, EpiB. to the Corinthians, 
Faragr. 8. calls liaptifm by the fame name of 
our Sea], and applies to it that Text, Ifa. Ixvi, 
24. which he renders thus.7%^7 th^t kwc not kept 
their feal^ their worm T'^v :^ mh wp'att'vTwp ilua 



ffoall not die, &c. Or, 
'as he expredes it in 
theP^.r^fy. before this, 
Vnlefs we l^eep our Bap- 
t'lfm pure and f/ndefiled, 
with what ajfurance tan 
we enter the Kingdom 
of God? 

V. The Fifth Point is iht\x forbidding to Mar. 
rji and Prcathing up of Fornication^ 1 charge 

HOC 



^ -^hJb-w-^^^ dec, 

f^ TO Bd'^i'yj-^ii ayyjv ^ 

einKd>cr9U.ib^ «5 to ^clsj- 



( 121 ) 

T\oiAU the fakers with this5no,nor the Gredteft 
Nnmber of them. Only thofe called New-^^- 
kersxn jimerica, of whom, and this their ?r>w- 
ctpU diia . 'aBice^ an Account is given in the 
Snake in theGrafs^ Sedt. vi. n. x.Par.li.p. 74, 
and Sed, xii. p. 160. But the fakers arc 
thus far anfwerable, That all i\\\s Wild Extra- 
vagance is a Natural Confequence of their Co^" 
mon Principle and Notion of the Light vpith^n^ 
as fuch znjihfolnte Rule diud Judge, that is not 
to be Controledby Scripture, or any Law or 
Rule whatfoever : Which leaves every Man in 
fuch an Un- limited Latitude, that there is no 
Refiraint to whatever the Wddep- Imaginattow 
(foit be Strong enough) canfuggcft: Nor a- 
ny Cure (upon their Foundation) but to bid 
hirrt follow it ftill on. Liften to i\\2Limthin you. 
That is all their Advice^ and all their Rule, 

But befides, I would fain know what Anfwer 
the Old Quakers cai j give to rhe t^exv ones, upon 
their Principle j for the Nev^ threw off their 
Wives, becaufe they found it Written, That 
the children of the Reftirreclion neithtr murry, mr 
are given in marriage. Now, as ihevvn m The 
Snak^e, Sed. xii. and before (poke to, the^t- 
kers General N )ri5n is that rhe Reftitre^ian is 
Spiritual, and that every Regenerate Mao has 
obtained it already. And fome of the Chief 
and Oldeft of them have declared, that thev 
cxpeift no other than whatthey have obtained^ 
already, or at Icaft (hall attain before they 
leave this Bodv. See Sata-t Df Rcb'd p, 2 ,. 
ot the Gle^r.ingi. 

Now let me ask the Old fakers : Arc they 
the Children of the RefufreUton ? They muft an- 

fwer 



( Xi2 ) 

rwer2ir^,orgoag3inft their ownavoweJPnj^ 
eifUs. And if Tea, then the Text is plain a- 
gainft their Marrying. 

Lee me ask again. Are ihcy the Children of 
this World ? They will all fay, Nay, for that is 
the common Epithet by which they defcribe 
xhtWtckedi and is a Term that they put in op- 
poficion to the Children ofLi^ht, which they bc- 
ftow upon tbemjelves. Now it is written, That 
the children of this world marry. Therefore, 
fay the New fakers. Marriage is a Wicked 
Thing, and confequcntiy of the Devil: And 
iht Old fakers have not yet anfwered their 
Arguments that I can hear of. And the Nerp 
fakers do vouch themfelves to be the only 
True and Genuine fakirs, who follow their 
Principles up to the height. Nor do they want 
Antiqmty in all this. The Gneflicl^^af^ers who 
boaftcd in their Ll^ht beyond all other Men, 
and called themfelves (as the fakers do) the 
Purefl and moft Ferfcit of Ghriftians ; held 
thcfe fame Principles, and Pradifed them, in 
the very Days of the ^poftks, and they arc 
Reprehended, and our Later Heretickst who 
fhould follow their fteps, jProphefied of i 7iw. 

\V. 1,2, 3. 

VI. The Sixth Point is, Their Contempt of 
Magiflracy and Government, This is fhewn, as 
to the Sj^akerSi in The Snake ^ p. 94. and in Se<^. 
xviii. and xix. more largely. George Fox in 
his Great \^yftery^ Printed 16^9. p. 76. fays, 

The Tower of Ged ftrikes down Government of 

Aien and Governors, And p. 90. And fo (fays 
he^ for the hox(Xs fakjsthe Saints cannot he fkh- 
}ett to that Power, And hc argues (though vc- 



( 123 ) 

ryfalfly) that, The Jews of old time coMtd not 

offsf the Heathen Magiftrates Nor the Apo- 

ftlcs coMld not bow to the Anthoritj of the Jews 

Nor that among the Gentiles, held up by 

the Magiftrates. I fay all this ismoft Falfej 
for the Jex9i did obey the Heathen Magiftrates 5 
and the -/^/7»/?/^i both the JervsSindGentiles, and 
that, not only for IVrath, but alfo for Con-- 
fcience fake. But it (hew'd what Fox meant, 
viz.. That the Saints are not under the Dorm- 
nion of the Worlds Rulers, whom they think 
to have no other Authority than that of the 
Devil. Accordingly Fox fays {ibid.) For it 
Vfoi the Beafts Vovper hath fet up your TytheSy Tern 
pUsy and Colledges* This will include all the 
Governments upon the Earth ; For there is none 
but have fome of thefe 5 hardly any but have 
them jilL And then down go All, if the ^a- 
i^eri prevail. 

But to come to our Point.This Wicked Herefe 
was born into the World in the Days of the A- 
foftlesy and fet up by the then ^mkers, That 
the Receiving of Chriftianity did Exempt Men 
from the Service ofVn- believer S) whether Ma- 
fters or Magiftrates. Which occafioned the 
many Repeated Exhortations in the Epiftles, 
cfpecially of the Apoflle of the Gentiles^ to be 
fubjed: both to Mafters and Magiftrates, 
xhou^hVn- believers. And there were thofe 
Jews in our Saviours time, who, upon the 
fame account, thought it not Lawful to give 
Tribute to Cafar, being then an Heuhen, They 
thought that the Jevas were not to fubmit to the 
Dominion of the Heathen, And Judas ofGalt^ 
Ucy mentioned in AU, f . 37. drew away much 

People 



( 124 ) 

tcople after him, upon the fame Pretence, of 
not paying Taxes to the Romansy ]o[eph. ("dc 
BelLJffd.lz, cj.) fays, he Taught that no 
Tribute (hould be paid to the Romans, But he 
went further (a thorow «j^4i^fy) for he would 
have had all Magi ft rates taken away, and Gcd 
only to be Kim, I fuppofe (as the fakers) 
he would have been Content that the Govern- 
ment (hould have come into his own hand, 
and to ^omt Saints under him, as Vepnties froni 
God I Such he made his Gaulonites or Galileansy 
who followed him. For the meaning of thofc 
who find fault with the Government of others, 
is commonly to fcize upon it for thcmfelves, 
(and they fcldom mend the matter) tho' their 
pretence is always to fet up the Kingdom of 
GoA and his Saints, 

Such Gaulonites or Galileans are the fakers ^ 
who, in a Declaration to the Prefent dtflraEled 
Nat isn of England, CPrinted 1659. Penad by 
Ed^.BurroHgh^ and fubfcrib'd by Fifteen of the 
Chief of the ^al^ers^ in the name of all thd 
reitj p. 8. do f reclaim that they have chofen 
a KinjT, (viz,, their own Light within^ which 
they call the Son o(God) and that it is His only 
^tght to Rnle tn Nations^ and their Heir/hip 
(as being only his Faithful Subjedls) to fojfefs 
the utter mo ft pans of the Earth: And that Ho 
may command thonfands and ten thoufands of 

(thefep his Saints, at this Day, to Fight 

mark thar, to Ftght, even with tke Carnal 
Sword, to Regain their Right, But in the 
Reprinting of ^«rrtf;<^^s Works, 1672, it was 
thought convenient to leave out this Paflage 
(p. 6o|, of hi« Works) tho* it was faid to be 

given' 



( i2y ) 

given forth by the Spirit of God, and in Ifii 
Name. It is fet down more at large in The 
Snake^ p. 209, 

The fame Vnivcrfal Monarchy and Heirpip 
of the ^akersis alTerced by Samuel Fijher^ in 
a Colfedtion that he Printed of feveral Mejfagsg 
which he faid he had, Bj Commijfton from God, 
to deliver to the then Prote5ior and Government^ 
16^6. The laft'of which bears this Title. The 
Burden of the Meffage of the Lordit felf^ there p, 
32. fpeaking of the ^ak^ers and their Kingy 
fays. He in them, and they tn himfhall Rule the 
nations with /t Rod of Iron, and breaJ^ them to 

pieces as a Potters Veffel j^nd every Tongue 

that rifeth up in Judgment againft them /hall they 
condemn* And p. 33. he brings in Go^, faying, 
yea^ I will never re^ tilll have made all their Foei 
their Footfiool: And hovpbelt the Powers of the 

Earth are of me 1 mil utterly fub vert and o- 

verturn them 5 and bring the Kingdoms and DO" 
minions^ andthe Greatnefs of the Kingdom under 
the whole Heaven into the hands of the Holy Ones 
of the moft High , and give unto my Son^ and his 
Saints tore\gnover all the Earthy and to take all 
the Rule and the Authority , and Power th.it Jhall 
ftandup againft my Son in his Saints, There is 
the Myftery couch'd in the laft words. InhU 
Saints^ that is the Light within (which they 
call ChrifiJ in th-^ fakers : And to which 
they afcribe all that is faid of Chrift in the Scri- 
ptures. 

Edw^ Burrough writing from Dublin in Ireland 

to the ^^j^^r-'in Endand^ in the Year 16) f, 

' Directs thus, To the Camp of the Lord in En- 

', gland.' This is p; 64, of his Works, And he 



( 125 ) 

was then for their beginning of their fFar to 
Conquer the whole Earth. He Exhorts them 
p. 67. in their Conqnefl^s to be very fevtre and 
i^lood/r to fpare none. Give the great Whore 
f fay she, that is ^cw^J double into her Bofom; 
^fioe hath loved blood, (ogive her bloody and dafh 
her Children againfi thefiones. This was for afl 
the Popijh Counrrys, and thofe who partook 
of their Abominations,, which in their Account 
were all the Proteftants too, whom they, in 
contempt called Profejjhrsi and u^ll SeBs in 
thofe Nations^ whom Btirrcrsgh includes in hi« 
Eplft. toxhe Reader^ p,i, and declares r^^r a- 
gainft them. But wctc the Heathens then to 
efcape? No, their Conqueft and Empire was 
to be ZJmverfali their Heir/hip did extend to 
the utcermoit parts of the Earth. For thus he 
goes on, (Vt[sipri(i) Let none eft he Heathen Na- 
tions ^nor thsir (jodsefcape oat of )0Hr Hands • 

but lay tvafie the fenced Cities^ and tread dows^ 
the high wallsy for we have proclaimed open War 
betwixt ^'/lichatl ostr prime and thu Dragon — 
^nd cur fed be every one that r'tftth mt up^ 
to the help of the Lord a?ainit ihj mif^hiy. 
Tm on your ArmcHf, and gird on yonrfward. ar.d 
lay held Of the jps^tr^ ar,d march into the Fields 
and prep are your felves to the Battel^ for the Na- 
tions doth dsfie our Gody and faith in their Hearts, 
who is the God of the Quakers, t'^at wefhouldfear 
him and obey his f^etce ? — Our Emmies are whole 
Nations, and Mf*ltitudes in number^ of a Rebels \ 
liousVeoplsthatVPill not come under ^ Law (a ' 
greatFauU!ndeed!)/?<gW/jf^o« yourFeetyand/^p^ ' 
pear in your Terror as an Army With Banners, and ! 
let the Nations l^ncw your porter, and thefifokeof \ 

your 



( 127 ) 
four hand : €fit down on the right hand, and flay 
on the left ', dnd let not your eye pitty nor youf 
hand [pare y&c And in hxsT'rumptt of the Lord foun- 
ded, which he calis An AUram And Prepara- 
tion for War againfi all Nations where Gog and 
Magogrefideth, Printed i6^6. p. 32. he fays to 
the ^ai^ers, yourdefpifed Government fhall rule 
ever Kingdoms y and your Laws jhall all the Na- 
]tions of the E'^rth become fu^je^i Hnto. And p. 4X0 
•He expoftulaees 'virh God, When wilt thou af-^ 
Wear to lay their honour in the dtijt of Confuflon i-_ 
kfhy Hofl andChofen wmteth for a Commiffionfrom 
\thee to dothjVpilL And thy Camp waaeth to fee 
[the honour of Kings and Vrtncfs overt hr awn hy 
[thee^^Q, ^\\i itfeemsrhej^wii^frj would raako 
\x(t oi the fw or ds of &\c wicked, till their own 
jwere ready. Therefore in the Year 16^9. 
Itheyhad great hopesin the Re^el EngliCh Ar- 
my -^ who having Deikoy'd the King, and the 
Ci^«r^^ in thefe Kingdoms, Bmrough Hoalloos 
th§m (inhisEpiil. rothem, p. ^^7,) upon /- 
tdy and SpaiHy and al! the Fop'ifh Countries : 
For what are thefe fsxp poof Jfl.inds (fays hej 
that y :h have run through ? in csmparifon of the 
great Part tf/Chriftendom, in which Idolatry — 

do abound- whereford^ Hew down the Tops^ 

j (Irikf at the Branches, make v^av^ that the Ax 
\ ffiay hd Uid tothj root of the Tree^ that your fwor d 
} and the [word of the Lord m ^y neither leave Roct 
\ nor Branch of \^o\diixy — —to avenge the blood 
i cfthe Gmltlefs thro all the Dominions of the Pope/ 
I the Blood of the ]ufi it cries thro* Italy ^w^ Spain 

• and It would Seyor^r honour to be made ufe 

ofhy the Lord in any degree ^_ in ord^r to this 
mdtt§r^ They were to be made ufe of, tnfoms 
t i' dearee^' 



( ItB ) 

degree i to .clear the way for the ^a^ers, who 
were, at lair, tohavej^it. Now whether rhefe 
have not out-itript their Forerunner Jadasy and 
his Galileans, I leave the Reader to judge. And 
Proceed to the next. 

VIL The Seventh and laft Point which I in- 
tend to fpeak of, is now come, and isfo near 
of kin to the lalt, that I (hall difpatch it quickly. 
It is, Their Stiff mf sin mttak^yigoff their Hats, 
or giving Men their Civil Titles, Their needs no 
Proof of this, as to the ^akers^^ for they AH 
own it, it is their Difcrimin^tting CharaBer. 

And now to find a Precedent for them in ^it- 
tlquity, the lame ]Hdas Galileos is ready at.hand. 
]Qfephus tells, {Antiq, ]ud. !. 1 8. c. 2.) that he 
was the Head of a Fourth S^^ among xhe]e\vs, 
which he himfelf flike George Fox) Founded. 
And that as heacknowledgd butoneLortsfand 
Mailer^ that is, God-^ foas a confequence of 
this^ he would pay honour to none other 5 and 
ioObflinate were his SeEt in this, Thar, as ]o 
f^ph, ceils. in the cbaptr laft qtioredj^*?^^ woMldra- 
ther exfofethemfehes^theirChildren andReUtions^d 
t' e m<~'jt cruel Torments, than cau any Mortal 
M^nLordor Mafrer. So that Geo ff^e Fox has 
notthe Hi?»a;¥rof this noble Invention^ 'd$ he 
would make us believe in his fonm^L \>, 24, 
where he fays, When the hor^jem me forth m- 
to the worldt He f orb ^d me tofut off my Hat to 
any ----^Andl was required to Thee and Tnou 
t'Uwenand Womm. Hewould ca^! iione Lord 
ov Mafier more than fud^. Ami tneir Jnfpi- 
r/itionscdime ft ointh^ fame Author -^ the Spirit 
oi pride, under the Gmfe of Humility 5 10 that 
m his, and all the other Inftance^^'efore men- 

liontdj 



( 129 ) 

tioncd, George Fox is depriv'd of the Glory of 
i being an Original^ and to be No mans Copy^ 
' as is Soaftedof him, in theF'/^p(;£?to his Jo«r- 
»4/, p. 31. I do nut fuppofe that he knew a title 
of thefe Ancient Precedents, only Good Wits 
[jump'di andfo exadly, as (hews, That they 
' were all Tanght by the (ame Mafter. 

The CONCLV SION.. 

1. What Application now needs to be made, 
from all that has been faid, to the ^aks^s? 
The thing {hews it (elf. Let them not call it 
M^i^o and Envy and what not, to oppoie 
them. We oppofe the Primitive H'srejics \n 
them. We cannot but oppofe them : Unlefs wc 
would Condemn the u4po(tles and Primitive F.2~ 
therSy who hdive Condemned them. I charita- 
bly believe that the ^akersy at leaft, thd 
Cenerdity of themg do not know, nor, may be, 
have heard of thefe hndentHerefies^ or thavt 
they have fo literally licked them up. But 
now they do know, let them condder, and fee 
how they have put D^rknefs for Lights and 
Light for Darknefs ! 

2. But if the ^^^kers fay, as of late they have 
begun to do, That they are Aiisreprcjented^ 
that they do nolhoXd tht^t P^tle Htrefies, and 
fryor^Charg'dagainftthem, nor ever did hold 
them. Let the Reader Judge of thar by the 
Rotations which are produced out of rhe^r moit 
i^pproved ^Hthors, in The Snake ^ and Satan 
Dif-Roif'di ofSiW wWich G, Whitehead, in what 
is called his Anfwer^ does not deny one: But 
pleads N^t Gmltyy without ofLring to VjC 

I I prove 



( 13^ ■ 
prove the Emdence brought againft them. How. 
ever, That is not my Bufinefs now. I am wil- 
ling they fhoBid fTcw?-" ^j/'aseafilyas theycan .• 
Provided they do come cf, and mean not this 
to Deceive us, 

5. Leticthenbefuppos'd, that the Modern 
Reprefcntations they have given of their No- 
tion of The Light with in y and of other their D9- 
Urines (llnce the oppoftions they have lately mec 
With) arc the True 'And G^nuin fenfe of what 
thev held from the beginning: And, wher, 
truly explained and uno'erftdod, the fame, and 
no m QTC than what the Ch. of Endand^ and all 
fbher C/^r//f/^J have alvTay? held". 

If TOj then ihey mutt begin a^^aintogivea 
new Account of thei r Separatio^)^ and fo v iolcnc 
a Srp'irapion^sihey have maiie, not only from 
the Ch, of EngUrJ but all the C^«rc^^i in the 
World, zsEdw, Burroughs p. 416. vAh^xsWorJ^s^ 
Andfo allyoi4 Churches and SeUs^, bj what name 
foever yoH are known in the Vfiorld^ you cire the feed 
cf the ^rcat Whore, And p. 17. t.f his Epifts to 
t he Reader he tells him , Thou may^ fully perceive 
\>)i differ tn DcBrines and Principles ; and the ons 
tkoM mufi j^^ftifie, and the other then muft oon- 
dsmn^ aii beini one cie,in contrary to the other m 
cur Principles. And p. i. he fay«, W^ have 
f»*jjlcient catife to cry againfi thcm^ and to deny 
th ir Afinifirj, their Church, thsir 'Worjhip.and 
their whole Religion, What fhall we do now! 
Now we Agree in nothing! oux '^ hole Religion 
\% Condemned: And thcr is no Compounding : 
\Ycmui\CGndcmn the One, and fsiBifie the other. 
Here is Fcul Play on fome fide/ By fomc 
Modern AccQm'Jsixt is hard to diftinguifli wherein 

the 



( IJI ) 

the Dothrinss cf the Ch. o^ England, and thoft 
of the ^al^ers^ do differ. ^Particularly ill 
their Fundament d Princ pie of Tijs Light vf^thin, 
on which all the Reft do Depend, as it is Ex-: 
plained by Mr. Penn'in his hte Primitive Chri^ 
fiianity^ and in Ths Snake ^ StOi, i. and Se(^. 
xxii. except the i-'articular hereafter excepted, 
they are the fame 5 and Mr. Penn asks no more 
(upon the Main ) than what is not only Allow 
eii but Traftifed, and always has been, and 
that Dayly^ in our Common Prayers, by the 
Ch, of England, yes, and by our Dfpnters tooi 
(o that now we are very Good f rapids zgzm! 
And the Difference betwixt 11$, upon this Point, 
is noways fufficient tojuftitie zr.y Separation, 
And fo of the other Points of D^^r/V;^, as, of 
late Explained* And fc^r x\\q Sacraments, 6. 
Whitehead allows them to be Lawful^ and let 
fijch fM^fVr^ them, as fo think fit. Then ther 
is no ground for their 5f/7.^r^r/(?« from us, for 
our Practice of what themfelves Allow to be 
Lawful. And for Epi[copacy, that is a matter 
oi Government y not of iVorJhip, (o that we might 
joyn in Worfhip for all that. And the Bijhsps 
Exercifc no orher Powsr than what isufcd a- 
mongfii\\c ^akers^ to DtfownthrS^ who will 
not walk according to the Rules of the Sosiety, 
And their Pov^^er herein is much Curbed by the 
Laws, and appeals lie from their Sentence vo 
the SeetiUr Courts, v\iiich arc not Allowed in 
the .^aker-Li[ciplins, 

Now, to bring this matt4?r to an KTue, in a 

Friendly manner^ without Ripprjrup orC<?,7- 

frontini^Qrvvxcr TejhmonicSj ir isde/ired, That 

Mr. Penn, or any other for him, would fhcvv 

I 4 fucii 



( X32 ) 

fueh Differences betwixt his Explanation of the 
Li^ht mthin, and that j/j The S»ake, asarefb 
Material^ to juftifie a Separation ^ and foofthe 
other Points Treated gf in his Trimitive Chri- 
P'tanity, 

And herein let him and them Confider the 
Grievoufnefs of the Sm of Sbhifm; even as 
Enforced by them againit their own Separatifis-, 
it is a Tearing the Bodji of Chri^ in pieces ; and 
imnrngxhc Heaven of Chriflianity. into ^HeU 
of Confufien, Let us Ad herein AdanfuUy -^ for 
we Fight for ourownSo«//, xxstVnion and foy 
of Chriflendom^ iht Honour of Relioion and the 
Glory of Gcd^ who k now sour Heart s^ aiid will 
Reward our Sincerity, He, through whofc 
Holy iKfplration only, we think thofc things 
that be Rightful, Frevem us, in all our Doings 
with His moft Gracicns favour ; Further us 
with H s Continual Help, and PardamW our 
Infirmities, in the Profecution of thefe Glorious 
Ends, ti)!ough Jefus Chnfi our Lord j who for 
thefe fame Ends, Dyed, Rofcy u^fcended, and 
will come again, in that fame Body,' to Reward 
and to 7»rffV«f erery Man according to what he 
has been Vfefttly or Frej'Adici^l to thefg Ends. 
To whom with the Fat her y and the Eternal 
Spirit J be All Power, Honour, and Glorjf /rem 
A 1 1 Creatures, Cenvt rted pinners cfpeci ally, now 
and for ever. Amen. 



Ji 



( ^33 ) 

J Friendly Expo;aulation^»7>A Mr. Penn, 
upo;f Account ofhs Primitive Cliriftia- 
nity, ia^ely pMijhed, 

I. THave faid before, how near Mr. Venn has 
J^brou^hcthe<=^4^^y Principles (as he has, 
of late, Reprefented thtm j to the Do^rin of 
the Ch, ofEngUnd, and t!u? Common Principles 
of Chriftianiiy. But I would defire to Expo- 
ftulate a little with him upon one Pare of his 
Expofition of The Light within, p. 29. where he 
is not fatisfied with what vvealloWj vix^^rhsr 
it does Influence and udjjift oxxr NaturalLigin ^ 
but he will not grant that we have any Natn- 
rat Lio^ht at all, or any other than that Divin? 
Light of the Wofd^ which is (j«?i/iwhich he fays, 
foms^ mili^ikenly^ call\<.^.tm2i\ Light. As (j. Fox 
fays, inhisGrf^/- Af/7?^75 p. 42. where heop- 
pofes this Tenet^ That no man by that Native 
Light inherent in him^ had Tower to Believe, 
&c. G. F. Anfwers, The Light that doth enlighten 
every man (which is their defcription v^ixhtLight 
mthtn) he calls it Native and Inherent : The 
names he gives of Native and Inherent, are his 
awn out of the Truth, Here he denys any Na^ 
tural Light, and will have none other but the 
Divine Light mthin. But to go on with Mri 
Venn, he fays, p. 30. and 31. That the S(;n/?- 
ttire makes no diftin(ftion between Natural and 
Sfirttml Light, and Provokes any to givefo 
much as one 'text 10 that Purpofe 5 he makes 
it as Ahfurd, as to talk of a Natural and Spirl-' 
tjial Darknefs within. He fays, Tinrs are not 

mo 



( 134 ) 

txv9 Lights from God in man^t hat R(igard Religion, 
Kot ihdLt Reproves or Condemns aManforS««, 
But how then does he Anfwer the ObjeBion^ 
which he puts againft himfelf, of the many 
Fal[e Religions in the world? k was not the 
True Light which guided men into them. And 
if they have no other Light, how came they by 
them ? He fays, it was becaiife they did not 
follow the frtee Light, But why did they noK 
follow it ? How could they help following of it, 
if they had nothing elfe to follow ? What was it 
thatRefifted Ic ? Or, what could, Refift It, if 
we have no Natural Light or Vnderftanding to 
Refufe its Dictates ? But fuppofe our No Light 
or Vnderflanding could fliutits eyes, and not 
follow th'S light', then it might lofc the Tr^^ 
Religion: But could no underftanding invent a- 
nother Religion f For that is fomething Fojitive j 
and fomething muft Guide and DiredMen to 
it. The Abjence of Light is Darkpefs, not a 
Fal(e-light, But an Ignis Fatutts, orWilU^th' 
>Wifp, is a Light that leads Men wrong. Men 
that are in Error follow a Lights but it is Faife- 
lighty and they think themfelves to be in the 
Ri^ht, Cur Vndi^r [landings have a Natural, 
which is a fallible- li^ht; and therefore ofcen 
leads us vvTong. What elfe is the meaning of 
Frov 3. 5. Trsijvmthe Ij.ra with all thne hearty 
and lean }iot timo [hiru ownVndi-rfiandnig. Ic 
-is true, that VnderfiandtnT ar.d the Natural 
light o^\t, was given US by Cod: And he made 
it Right and True 5 but Fallible^ elfe it could 
never bemiftakcn. God has plac'd a Natural 
liffht, as a Candle in our Hearts ; and [i\$ Su- 
per natural light does If^Huenee and Dircnl ir, 

when 



( i?5 ) 

when we feck to Him for it, and fcrveHim ac- 
cording as He has commanded : Solomon 
fays, Prov. xx.zj. The Spirit of mams the Can- 
dle of the Lord, [c arching all the Inward Parts* 
You will not call the Spirit ofManthc Eternal 
Light, which is G O D. This was the Mif- 
take which drove George Fox to make our So*/ 
a Part of God, without Beginning, and In- 
finite in it f elf, Sec, as (hewn in The Snake, Sedt. 
1% and to make us even Equal with God^ as 
(hewn, SeU, iii. And Mr, eenn, p. ly. of this 
Book^ (?rimit. Chnftian,) allow? no Natural 
light totheVnderfianding, For (fays he) Man 
can no more be a Light to his Mmdthan he is to his 
Body, And thence inferrs, that asthe£;f has 
no Light \xi\i {t\U^ont\xhtx i\\tVnderfi;anding\ 
He makes our Nature and Minds wholly Dark, 
of themfelves, only fucceptible oi Super -natu^ 
rd light, whc n fent into our UnderlTanding : 
And "that al! the Light \Mt have is ihrnSuper- 
natfirah, and only called i^^f«r^/, becaufe, as 
he fays, It is natural to Man te have a Super-- 
rzatttral-light. I will not.take advantage of the 
fhihfophy ofxKiS; for, I fuppofe his meaning 
to be, that it \s N itmal to the Vfiderf^andmg to 
Receive a Lij^hc that is infus'd intoit, as for 
the Eye to fee by an Extraneous light ^, that is, 
it is an Organ fiited to Receive Light, tho' ic has 
none in itYelfjas theVnder (landing to rj'pprehend, 
tho' it has noReafon or Light in it fe f Thus he ex- 
prelTes it^p.fo. /dll men h^ve Reafon, (fays hcjbut 
all Men ave not Reafonahle ; which muftbe taken 
with the fame grains of Allowance. For eve- 
ry Man is ia Reafonabls Creature, th^t is, the 
Defnttisn of a Alan, But according Co His 

Ujpo^ 



(136) 
HypQthefts, tho* all 'men have Heafon^ yet not 
liatHral, bixtfiffer mt^raliy puc iritofhcir Vt^r 
dsrftandin^i And (?>, rhr. they have Keafon^ 
yet are they not Reafonnhk, becaufc that ^<?^- 
fon is none of their owfj, (m]\ hf^ Gifted, that 
is, ^eeUental, but not NatUr^l to them - 
and fo they car. no mo. c be called ^i«fi^;;/«/,t[ian 
a BAg^gc^n b^ called -^;(r^, thathas.^/s??^j^in 
it. For he fays, p . i y. 77:;^^ God, ts the Light 
efotirN Attire, of our minds, and under fi an din^j. 
If i^ were meant as an u^Jfiftant, Gmde ox Di-^ 
rdhr, to the Z.^^^^ of our V^derflanding, ther 
were no difference betwixt us: But quite 
to pvit out the Natttrd light of our underhand" 
ings, and make it but only Tajfive, that is, 
fncceptible of another light, that is the point 
on which I ^^'o'^\d Reafonnov^ wirh Mr. Fern, 
h is faid l Cor, i. 21. That the World hy'^if 
dom hew not God, What Wifdom was this? ir 
cou«d not be a Divme light-, and if Man have 
Ro Natural n^ht ; it muft be the ^^al^er third 
fortof light, thatis, No light at ail, Butifby 
yS-ifdam here, you mean Mens Natural light 
or Rtafon, xhQTextxs Flainznd Eafte, 

It is Written, i John, 5,20. If ottr Heart 
Condemn us, Godis greater than opir heart, and 
kniweth all thmgsl Now, by Heart, here 
muft be riiCant i\\^ Natural light ; becaurc, if 
n means the Light which is God, God is not 
Greater than Htmfelf And it is fuppofed here 
that the Heart does not Know a!! Things : 
Therefore this muft be meantof our A^4f«V^/ 
Confcience, and not of (j^/:/. And now here is a 
Natural light, ivhich doer, Reprove of Evil, 
M'hich Mr. Fenn ftippofes cannot be fhewn, p. 



50. Our S4viom' fays, Li^k; xii 57. Tea, and 
whyevsn of yom [elves judge nor rphut is Right ? 
But whv of your jelvss^ \i we have no Li^t ac 
all of our elves vvhercbv to j^dgs ? 

I find a 5-reat Ught <jt the ^a^crsy Edw* 
BnrtQHgh^ owning thdfc 7iro Lights within^ in 
his W4>*/^i«^ ^tf Vnder^ATToWy i6§'4ip. 16. and 
17. of his "^orki Re-printed 1672. where 
rpeaking of foine of the Worlds People, wkofe 
Light (fays he) isonly Natural and Carnal^^^jid 
doth only make tKamfefi Carnal Tranfgrejfions and 
who Judge hythe^2iX.\xx2i\ Ugh^, &c. This be- 
ing Objeded by "John Stalhamy in his Revikr 
Rebuked, p= 282. as a Concradidtion to what 
other ^-^^rj had (aid of the Light, Richard 
HMerthorn ("a ^^/^troftheFiritRankj un- 
dertakes the Defence of 5i!*rr<s^|/7, which you 
find in I^is Work^^ Re-printed '1663. p. 144. 
where he fays that Bptrrough was Mif- repre- 
fented, in that Stalham would have had him 
fay, that the Light o^ Chrifi was Natural ^nd 
Carnal, wh ch he fays Bmro^^jh did not mean 5 
but thQ Li' I kt of man (favs he) ^y which C-?^- 
nalMendojiidieofCarnalTranf^rejfiGns^ is Na^ 

tnral /ludMans lights by vchtch Qarnalmen 

do J psd^e rf anything, is one thing, an d the light &f 
Jefus Chriit, which is Spiritual mens Gmd'^js ana- 
ther f/^j«£.Here are Two Lights withm moftplaio- 
ly , n hich Mr. Venn does ib pofiti vely Opp^ '(1-. • 
But which ofthefe Lights guided Mv,Vem^ 
and which HMerthorn andBurrof^gh? For it 
could not be the fame Light that guided roTwo 
Lights, and not to Two 1 

And now it will be time, to ask from Mr, 
Pen'4 a Solution of the Difficulty which he Pro- 
poses p. 2^, that iS; Ta ^jjlgn m fome certain 
.. ~ Medium, 



( 138 ) 

Mediura^ of Way, whereby we m^y truly difcetm 
and diftinguijh [between the Manifeflations and Re^^ 
proofs of the Natural Light mthin, from thofe of 
the Divine Light within. He propofed this as 
a Difficuhy upon the Opinion ofTwo Lights 
within, a N^atxral, and a Divine, And prcf- 
fes it againft rhofc who held that the iV^f^r^/ 
Light could Reprove of Bvili if which were 
granted, he would yield that ther mufl be 
Two Lights. But he fuppofes that nothing 
but the Divine Light could Reprove of Evil. 
The contrary of which has been fhewn from 
I fok 3. 20. and allowed both by Bnrrough ^nd 
Hnbherthorn^ w/ho both (in the ^places above 
Quoted j do affert that the Natural Light doee 
Reprove o^ Carnal Tranforeffions : And therefore, 
if Carnal Tranfgrejftons be Evil^ the Natural 
Li^^ht does Reprove ofJEviL . 

But that which I would Improve from this, 
and for which 1 have been (0 long upon it, is, 
to Reprefent to Mr. Pf«» the Confequenee of 
this Opinion of his. For if I think that my 
Vnderfianding is a Perfed Blank^, uncapable to 
^»die any ilv.ngofit felf, that is, by the iST^- 
tftrai Light which God hzs given it: But that 
every Ihomht of my Heart, concerning Re" 
ligton^ is tif^pernatftral, Darted in there Im- 
mediately by God Himfclf, by the very Life of 
the Word Eternal^ Then muft I follow every 
fuchT/^o^y/'^, even without Examination^ and 
Refufe to let it be Over-Ruled, either by the 
y^ritten Word o( the ScriptnreSy or by all the 
Reafon or ^ ut h or it y of Men or y^nge Is, And if 
fnch Thought be ErroneonSy I am VnmoveabU 
snd lrre<; over able \ This is the mo& Defperate 

Ggnditiov 



< 139 ) 

Condition of which Man is Capable in this 
world. Therefore ih\s ftum^ling Blocl^mu^ be 
Removed before we can proceed any further. 
And this is that, which keeps the 4«^)^fri fo 
Deaf to all Arguments, Charm we never fo 

It was this which Gonfirm'd Gilpin, Toldervj^ 
Milner, and other fakers, that their D;^^^- 
lical Popfions (owned now as fuch byall the 
fakers) and the ^ak^er witches who Attem- 
pted the lives of Hetivj Winder and his Wife 
(fee the Story inThs Snake, p. ^oo.j andtho* 
DifpYoved^ Confuted, and Confounded many 
ways in all their ^<:c«/<«f/<?wia^ainft them, yet 
ftilltoftick to it, and could never be brought 
to Repentance, or to own themielves Mtfiaken, 
Why? Becaufe they had this Notion, That 
tvhat came into their mmds, was the Light of 
Chrift. 

And fo it muft be, if thcrbenootherLj^/^f 
inthc«;/??d^but thatofC«ri!/?> except weallow 
or a DiabolicaL And then ther are three (brts^ 
Natural^ Divine, and Vjiaholical. 

Unlefs vou vvill fay, Thata F^//^-//^/?^ (as 
the Diaholicaris) ou^>,t not to be Reckon d a 
Li^i^ht, Biit ihat will not do, Becaufe what 
Guides, or Direcls, or perfwadesjf^^f is called 
a LtgPjt : And you may as well fay, That a 
FaljeCmde is no Guide, as that a Falfe- light is 
no Li^hti Thus it is, that Satan Transforms 
himfcif into 3n Angel of Lights And as our 
Saviour has fere- warned us, That the L^;/^^ in 
Ibme M: n is D^rkncfs. Not that Light is Dar- 
nefs, but what men take {ov Light ^^^nA that is a 
Light or Guide to them, though a Falfe One , 

And 



( HO ) 
And then how tre (hall know the one from the 
other? ThatiSva Material Quejftion which you 
have ask'd^and which now Returns upon you. 

What is thit ^pirJ of the FrophetSj that is 
Subjed to ike Prophets ? Isic the pivtne Light 
within f is God ^nhjeB to the Prophets ? Muft 
you not then allow a Natural Light? Ceafe 
from thine even ^ifdom, Frov. xxiii. 4. Can 
ther be Wifdom without Lightt Wtfdom is Light, 
Muft I then Ceafe from the Divine Li^ht ? or 
iS ther not anotier ? And how {hall I know 
wine own Light, from the Divine Light ? 

We are Commanded not to Believe every 
Spirit bat to Tr/ the Spirits ^ i ]oh. iv. i. How 
fhdil we Try them ? By Themfelves / Muft I 
Try the Spirit or Light in my Heart, by it felf ? 
Ask it, whether it be a Trffe Light, or not? It 
fays it is. So do al! Deceivers fay, fo does eve- 
ry Falfe^Sptrit fay 5 iTien I muft not take its 
word: But I muft Tr; it. Andlask again,iF/(»m 
"fryitf Thcreforeit muft be by fomcthingelfe 
thanitfelf. And what is that? Now we are 
near the Truth, For, Mr. Penn, the Cate 
ftandsthus. 

God has given a NAtpural Light to our Vn^ 
derflanding, but a FalliHe one ; therefore it 
needs Help, and our own Endeavours. The 
Principal Helpig the Infiaence and Ligh of the 
Hofy-Spirit ofGod^ which works together vvith 
our Light, and Enables it to work. Befides 
this, (?<?<:^ has given us a R^le to walk by. Plain, 
Dire6tion$ in writing, v^'iiich we may Studj, 
and have always before us. That is, Ihc^e^ 
ly Script Sires ', andHisAfj;^, will open, that is. 

Help 



( 141 ) 

Help our Vuderftanding in the Reading ^nd Stti* 
djing of the Scriptftres-, but that Implies wc muft 
Read 2ind St ffdy; wc muft life onr Endeavours, 
clfe He cannot Help our Endeavonrs : We muft 
not ly in tjie Ditch^ and cry God help us 5 ufe no 
Outward Helps, which Godh^s^yippoin ted-, but 
fold our uirms, and Jit ftill and g^pe for Ex-- 
traordmarjf Infpirations, which is ^.Tempttng of 
Godf in^ead of waiting uipon Him. 

Then 60^ has Appointed other Helps befide.s 
the Scriptures, He has Gonftituted a Churchy 
and an Or^^r of Men to Teach us, to Help us 
to Vnder^and the Scriptures-, and to Admini- 
fter the Sacraments to us, which C^rt/? has 
Commanded ; and Promifed.the Afiiftance of 
HisH.S/7/nf tothofewho {hall Reverently, as 
He has Appointed, approach unto them. 

We have likewife the Helps ofHifieries, and 
Human Learnings to know former Times, to 
obferve the Rife and Gromh of Her ejies, and to 
beware, IcftwefaU into the like Snares of the 
Devil, 

But if we will Negle^aW thefe Helps; nayj 
T^illifie and D^i/r them, cry out upon them as 
LoWy Carnal, and what not 5 and Dircdt Gad, 
to work Miracles for us, while we Rcfufe to 
^ork, to fend fuch an Irrefflable and InfalMs 
tight into our Hearts, as may, without any. 
Fains on our fide, fecure us Abfolutely, and 
thep is an End on't I If we will thus Alter our 
own Frame, and ,the whole Ma hod of God's, 
pifpenfations, it isbut ;pft withGcflfto giveu? 
up to foliow our own Imaginations, and fet us 
iic\ the ESeft of our F^lfy, 

# Hue'' 



( Hi ) 

But now, on the other hand, if we will be 
Content to follow Cod in his way ; To ac- 
knowledge what we Feel and Know, that we 
have 2i Free-mil within us, and an Vnder^land- 
ing^ which has i\r^ti»r<i/ Powers, to 'J ndge y d^n^ 
Dtfcern^ and Confider 5 and will ufe the Helpt 
God has given us 5 then, and not till then, are 
v/e in a Capacity to be Reafon'd with 5 to Judge 
and Try our own Spirits^ and other Mens, by 
the Plain Rule of God's H. Word 5 and if we find 
they fpeak not according to that then to Re- 
je^ them. Then may we exped the AfTiftance 
of God's B,Spirit to Inform our VnderflandingSf 
and lead us into All Truths neceffary for us. 

For, whatever the fakers think, the Ch. 
of England has always Acknowledged the /«- 
fiuehces and Inward Operations of the B. Spirit of 
6od upon our Hearts^ as the Caufe of all the 
Good that is wrought in us 5 which is fttffici- 
ently (hewn in The Snake^ SeCt xxii. 

And this has been all along the Dodtrin of 
theCathobck^Chfirch^ which I might prove at 
lengthy but that is not the Point in vrhich we 
are, at Prefcnt, engag d : Yet for the Saris- 
fadion of the ^^aJ^ars, who may not know 
thisjl will (ec down two Canons of the Comcilof 
Carthage, which was held in the year of our 
Lord, 419. 

Can. HI, Whoever 'O^i Sirm-n nmy liuli 
fays. That the Grace of ^exv Tit 0£» ? mt cOksw-. 
God^ by which a Man ^-m J) a "hm Xe-crS r^ 
is ftifiif/d through p- Kue/k h/^', <oa^ f^v^ 
fas dhrift our Lord, a- ei(p%m d(^Ttoiv 'i^etv ^ 
vails only for the Remif' %J^ Tin^i^^fJi/iKnfJ^ciy, jg 
fion of Sins that are aU ^»} m^k^v ^tj uIm M- 

ready 



( H? ) 
resdyfafty but does not ^^v ^i 
alfo give fhen^jh to re- 
Pftftn for t^e future, Ut 
himbe^HarhemA Vor 
the grace of God dns riot 

only give us the know- , ^ . . 

ledl^ of ^hti( tve ought fjuv, ivA Uv ^yivdnta- 
to diy hut alfo tnfpires AtV, jg Tffhn^Siaxu'io^.fzo!^, 

Tiu) c/>«t Ihj-S Xe/rS crS 






ivi with love, whereby 

we may be enabled to 

ferform thofe things 

which we know to be our 

duty Lik^w^f^ whofo' yoy ^fju^ /SoH^wy, iscsi '^ 

ever (hall fay, that this ^j}^ a^TitW , •t? ^i 

crace of God, which ts TaJjiHi ^(^v hm)^K\i':^i^ 

tbro fefus Chrift our ^ ^*i/gfS3 w yvcSai^ ^ 

Lord, does help us to dfj^-miAcLT&Vy <^^. y],a>m',Hi 

avoid fttiy only as the ^ ^ ^h^^j^v iy a M 

knowledge of Sin is ^y^f^^^i,, i ^U ^ cuini 

made manifeft to us by *^^ 'naf'i')^^^, ivA o-z^ 

it , whereby we know yy^^^ TntnTim i •3'»'"- 

what we ought to (eek, ^ l„ ^ ^yL<wn^f^ 

after, and what to a- ^ \o^mfj^ , 'A: i{3</.t« 

void', but that fir ength \^^^ 

is not given us by it, 

that what we k»orv we ought to do^ we may 

alfo love it, and be enabled to perform it^ Let htm 

be Anathema, . ^, w ^^ 

Can. 114. Whofoe- 0?7^ J^^ttdtb hthjv, cft^ 

ver (hall fay that the ^td '^^ ;^£/y «Vv '?y>- 

gr ace cff unification was t^ocm; ^iii^, if* ti^ 

therefore given unto us, 'wo/wi> M <ia mj'n^^oi^ 

that what we could per^ JUudfM^y c'j;^P«95a^{ ^«- 

form By our own free- ^S^ J) a <? ;t^£i7rf «^^- 

Wi&.Vpemaydothsmore vei ^ « « ;fe«£^? f^'^' 



( ^44 ) 

that tho grace had not o/uaf tJ^uuetin^ ^ JV;yx 
i^een givsn^ VPe mighty latim in fjiM mK^Suvx 
tho with diffcultf, per- m^ Beia^ o^tba^V "Ava- 
form the divine Com- ;&«//« •:;». <!^ -^ ^ ,(^p- 
mandmenti without ity ttSv ^ hnhSiv o Ku'cioj 
let him be Anathema^ ^k nmv, :)^m «/.t5 cA/j^- 
F or, concerhmgt he fruits ?<»< J^va^ 'rntHv akk* 
of the Commandments^ •imvy ;^ejii iyoi i /wJ*- 
'Ihe Lord did not fay ^ votm* 
that withoHtme^yefkall do them with diffettlty % 
tut He [aid, Without me^ ye cm do not ing, 

Tnis Gonftant Dodtrine of the Church, the 
^aker Infallibility dxdnoM know that fbe had 
ever held 5 and therefore fet it up as a New 
dfcBvsry of their own, and broke with the 
Church for it. And to Advance Divine Grace, 
they v^ouldextingmfh Human Reafon, which is 
a Divme Grjice it fclf, and the Subjcdt given 
unto us by G^^, whereupon his B. Spirit fhould 
work. 

And to Divcftus of it, is to make us ceafe 
toh^Men^ inftcadof ht\v)gSaints, 

It makes {Jo^ the fole author of all our Si» 5 
for ifwehave noiV^^i^r^/ £^^^^^ we can have 
ho Free will; are only P^ijf.ve in (j(?/s Hands, 
acted by him, bur do nothing of our felves 
and therefore are not anfwerable for any thing 
that we do 5 more than a Sword ot a Fen arc 
Biame*worthy for whatever ufe is made of 
them. 

This Arraigns the Wifdom of God, in all the 
Inj^itutions and Ordinances that ever He gave to 
Men. For, what need of fuch HeJps to the Di- 
ti^^Lightl and Mr. Fenn (ays we have no o- 
f her. Why then does he Preach ? To whom 

doth 



( 145 ) 

doth he Preach ? To the Divine Light in Men? 
fas Gi^ax, and the Primitivs fakers usM to 
fpcak) Can he T^4r^ that ? Cannot th^it gmdc 
Men without his Preaching? If he fays that 
he only Preaches to perfwade Men to follovir 
ihdii Light, But cannot the Light Teach even 
that too? Or has it forgot it? Does ic aecd 
Help'm thate Then why not in other things? 
then is it not [elf ^fnjfic tent without [omething 
elfe. 

Nay, by this Principle, ther was n5 need 
of C/&r//?'s coming into the World, atleaft of 
His dying for us : For Men had the Divine Light 
before. And what could the Man ^efus add to 
that? Was it not fnfficient without Htmf If 
not,then you want fomething el(e befidcs your 
Liiht within : But if it was fufficient without 
Jlim, then could not His Coming be Necefa-^ 
vy. I defire to know what you differ herein 
from the Beifti^ They hold a Divine Light 
Planted by God'xn the Heart of Man, which 
they call Reajsn: And that thh h fafficient^ 
without any thing elfe, to Teach a Man all 
that he ought to Know or Do, This Divine 
£,j^^^ you call the Light within: So that you 
Differ from them but in Words: Both of you 
Rejed the Neceflicy of any Omward RivsU- 
tiony that is, of a Chrift without. And fo are 
the fame with all the Pagan o? Gentile World, 
For they too (and the latter Mahomehms) 
allow fefffs to have been a Good Man-, and 
to have had this Divine Light Cwhichyou call 
C^ri/?J' within Him, as ail other Men have : 
But this does not make Him Properly the Son of 
Godi which you alfo mterly deny Him to be, 

S 3 a» 



( H6 ) 

asfaid before, p. 3. This is Literally that j4h* 
f»-C/&r//?/*«i/w which is Reprehended, i fokz^ 
22. of Denying feftts to be the ChrisJr. For 
having of the Light in me, does not make me 
to be the Light : butpfHs not only had the Ligh^ 
in Him, but he was the Ligh^ or ChriHi 
whith it is BUfphsmy to fay of any other^ And 
yet, if Man have no other Light in him but 
the Divine, and that be made Part of hisiV^i- 
tttre, it mult follow that he is God: For whoe- 
ver does Properly partake of the Divine Nature^ 
isfb. 

2. But now whatever Mr. Venn thinks of my 
Reafonift^, Twhichby his own Principle, muft 
be the Immediate Di(ftate of the HolyGhoBy 
if I have no iV^ir him/ Light which taught it me) 
yet he can have no Reafbn to break Commu- 
nion with us, upon this Account, more than 
Vi\x.hHHh^cr thorny Burroughs or oihtT .^ak^rs 
who held tlie fame, as jamei Ndylor, and o- 
thers I cou d Qiew, if that were worth the 
while. And though ^ames Naybr was Cen- 
fur'd by the ^^il;f/j for other things, yet ne- 
ver f'.jrthiSi and he was Receiv'd again into 
Favour, and Liv'd and Dy'd inxhtixCommH- 
nton^ 

3. This hinders not, by Mr. Venns ownAc- 
knor^'ledgment, they and we being all of one 
Religion, For he fays. p. 62. / kflow not how 
properly thsy may he call'd of divers Religions, 
that ajfa-n the True God for the ohjeB of Wor- 
ship ; the Lord JcTus Q\m^^for,the only Saviour ; 
mdthc Light or Spirit e/Chrift, for the Great 
A^cnc ^nd fvicans of Mans Convsrjion and Eter-^ 
^al Fdici'y, ' ■ ■ — • ■ - 

'"^' -'J Now 



( 147 ) 

Now all this, Mr,P^««, the Church ofEn^ 
gUnddoes moftfincerely and hearn'Iy Believe^ 
and ever have Vrofelsd it: And therefore, if 
we be not of divers Religions^ why of divers 
CommHnions\ 

4. Again, your Expofulon of Jufiificatioft, 
p. 79. That you acknowledge Juftiftcation only 
for the fake of the Death and SHfferings ofChriB $ 
and nothing we can do^ (fay you) thoH^h hy the 
Operation of the Holy Spirit, heingable to Can- 
ed old DebtSy or wipe out old Scores : It is the 
Power and Efficacy of that Propitiatory oferingj 
tip on Faith and Repentance, that Jafiifies m from 
t 2 fins that arepaft j and it is the Power ofQhvWs 
spirit in our hearts^ that Purifies, and ma^es m 
^Icceptable before God, AH this is oioft Sound 
and Orthodox, And your whole iV/«?/jGhap» 
ter concerning the Inward and Spiritual Ap- 
pearance of Chri^ in the Soul, I not only 
jip^rove^ but do very much Congratulate with 
you, that you have fbCM/i^»/j' and P^f^-^^*- 
c^/Zy Prefs'd it. I know you will not fufped: 
m^ of Flattery: For, where ther is occafion, I 
fpeak Plain enough. This Caufe Requires noE 
Dodging. Let us Contend for the Truth^ on 
whatever fide it lies. It is for our own Souls» 
And we rauOf give an Account. 

How do you keep up a Schifm, if you agref 
with us in thefe Fundamentals of Religion I S^all 
Af alters, you know arenot fufficient to excufe 
a Schifm. Great things are to be done^ and 
m<^ch to be Born to Conipafs fuch^^j^^ offofsls. 

Therefore let me confider all your Obje- 
Ifcions, 

K 4 I. Chap. 



( 148 ) 

I. Chap. X, Seft. i. Youlnfift much upon 
the Spirit^alitjfy and Life of Prayer, In the 
name of God, carry that as High as you can, 
you {hall find no oppofition from us: For 
without this, All Prayer^ in whatever words, 
whether Extempore^ or Vre-meditatedy are 
hwt Dead Forms, And an Ex tempore Prayer, 
1$ only Ex tempore 3.$ to theSpeakeVy if he has 
not thought of it before: But it is as much a 
Form to the Hearers^ as if he had thought of it ^ 
if they join with him, they arc tyd to his words 
and method, and every thing elfeof his Prayer, 
So that the Qiyeftion is ill dated, to call Pr^- 
medit..ted Prayer a Form^ and the othet not. 
Both are Forms, and equally Porms to the Hea- 
rers : But the True State of the Qucftioia i? 
this, whether an Ex tempore, or a Premeditated 
Form, IS moft Beneficial to the Hearers ? 
Which can tc freed from moft Defers ^ And 
which beft fitted to the Common Exigencies 
of the People / 

If the Heart cannot be fupposd to be Spirt- 
tudty lifted up in the ufc of any Form^ then 
muft all ;7»^//rj^ Prayer ceafe. then was the 
J.ords fr^^'^r Unfitting ever to be usMj or the 
'Pfaims of David^ which were daily Read in the 
i'tmple^ and composed for that End. 

Butifrhe/<3/^/ may he fpiritually lifted up in 
the uf^ of a Form ^ then is it Great Un- 
Charitablenefs to Cenfure thofe who ufe it : And 
this can be no fufficient Caufe for zfeparation, 

Befides that, it is ImpofTible for any of your 
Heaters to know whether they make ufc of 
(that is, joynin) ^n Ex tempore^ era. Premo- 
$tAtd Form : For hon do they know whether 
a-;« ,.. »'-..^ , . . ;-.'^ , ., ths 



( I4P ) 

the Speaker has thought of it before ? Thcfe are 

too (lender Caufes for a Separation, 

But in our Churches, the Aiiniders are not 
ty'd to the Common prayer ^ but take the fame 
Liberty as yours, to pray according to their 
own Conceptions before and after Sermo». So 
that herein you may join quite free from this 
Exception, 

i. Your next Exception, Sedl. z, and 3. is 
concerning the Mimfiry, That they who ua- 
4ertake it, ought to be Guideddind Inflnenced 
by the Holy ^Spirit, Herein you differ not 
from us. We affert the fame. And it is De- 
manded in the Examination of Perfbns to be 
Ordain d, Whether they are perfwaded that 
they are moved thereto by the Holy Ghofi f If 
Men will be-ly their own Confciences, and 
thruft themfelves Unworthily into thtMiuifiry, 
that is not to be objedcd againft the Ctf»/i>#s 
tion\ And, Mr.P^»», you know that your Ow- 
mnnion has Laboured under this Inconvenience 
as well as ours. I need not go to Inftances. I 
know you will not put me to it* Therefore 
this is no Caufe for Separation, 

3 . Your 4. SeEb. That Miniflers are Chrift's 
Witnefl(?s, and applying to this i Joh. i, 1,3. 
That which vps have heard, feen with our Eyes, 
and our handt have handled^ dec. feems Strangei 
for this was fpoken by St. John in relation to the 
Terfon c^iChrift, whom they hzdfeen, felt, Sec, 
And fuch fort of Witnefles I fuppofe you do not 
Pretend to be : You Pretend not to hsLvefeen 
OUT LordinthcFlefh, Butifyou take this)^*- 
iitn^Uy, (as I perceive you do) then we Wirnefs 
' ^ ' . . ic 



( I50) 

h as much as you. And here can be no Gaufe 
ofSepardtioH* 

^ Your 5*. Se^, againft Mens offering m$" 
ney to be made Aiiniflers, I would fain know 
what Caution you can advife againft Symon/ 
that is not taken. But if you think it utrerl^r 
unlawful for J^mifters to Receive ought from 
the PeopUyto whom they Treach^Uo^ got G,Fox 
ib much Money ? And I would defiretoknow 
how you a. .fVer ■ Cor. ix. 7, 1 1, 14. Gal, vi. 6. 
ThiL iv. 14 16. However, here can be no 
Caufe oi Separation, 

y . Chap.xii. SeU. i. You fay nothing againft 
lythes , but that you will not Support our 
Mmfirj: And that depending upon what is 
faid before as to them, Idifmifs it. Though 
youncight Grudge them their Tythes, and yet 
not break Commumon: For you are no lefs 
Lyable fo them now, than ifyou were in our 
Qommxnion. And, not now to enter upon the 
'im Divinum of Tythes^ (which I think is very 
Plain) yet till you can (hew it to be a Sin for 
the King and Parliament to gvfe Allowances or 
Eflates to the Cl^r^y, as well as to other Men, 
you can never countenance a Separation upon 
the account of Tythes, Ther are many in our 
Commmion who are not yet perfvvaded of the 
Divine Right of lythes, 

6, As to your 2. Se^, againft Svpearing. You 
have obtained an AB of parliament to Swear 
in your own Form, Therefore that O^yV^/ow is 
taken out of the way. At leaft itcan be made 
no Pretence for a Separation, 

7. As to your ^,SeEi, concerning WV, you 
fay no more of it than that it ought to Ccafe a- 

mong 



( I5t ) 

mong ChriJlUns, And who does notwifliit? 
But that it may fomc times be Nece/fary^nd 
Lawful you have allow'd, in Engaging to the 
Government to maintain Souldiers in Venfilva^ 
nia. But however you may keep that opini- 
onj and yet not make a S^/^^f^ir^'^w, Asyoji 
may, what you mention Scd, 4, f,6, and ^^ 
That is. The Salutations of the limes, Plain" 
nefs of Speech. Not to Marry .from among 
your felves. Tlainnefs in jipfareL And to 
Refrain S/7tfnx zndPaftimes. 

8. As to SeSt, 8. againft our Publick Fafis and 
FeaftSi they arc little enough obferv'd amongft 
our felves. You'll not be muchQi^^rreird for 
that. But your Reafon againft them, bccaufe 
they are of//-«/»4»Inftitution, needs another 
Reafon why that is one, which you do not 
Give us. All Churches, both before andfince 
Chrift, have done the fame. And ther is no 
Trohilitton againft it. However, if you can< 
not comply with it, you may ftayathomeon 
thofe days. That is no Reafon for a General 
Separation. 

And thefe are all the Qaufes you have /«- 
ftanc'd or Hinted at in your Book. And I hope, 
iiponferiousGonfideration, you will not think 
that any or all of them are fufficientfor a Sefa^ 
ration. 

Remember what you faid to your ownS^- 
paratifts of Harp Lane^ when they defired to 
put up paft parrels j you bid them then to 
Return from their Separation, Take the Good 
^dvtce you have given. Sure the Canfe is more 
Important. And our Church can Plead more 
Authority over you, than you could over them. 

And 



( 10 ) 

And if you think that (he has Errors and 
DefeBSf CwhereinjI will join with you) yet Con- 
fider, that no Errors can juftifie a Breach of 
Communion^ but thofe which are Imposed as 
Conditions of Communion, 

Wcfliall have many things to J5^4rwith, to 
f^oan^ to Amend, to Strangle with, while 
Pb arc upon this Earth. 

And he that will make a S^/^^r^f/ow for every 
Error^ will faH into mnch greater Error and 
Sin than that which he would feek toGurqt 
It is like tearing Chrtft*s feamlcfs Coat^ be- 
caufc we like not the colour^ or to mend the 
Fafhion of a Sleeve. 

God Dire(3: you, and us all. To His Grace 
I commend you, and the /w^«<?»tf«ofHis^/^/- 
/(?rf Spirit, to (hew you what Great things it 
is in your Power to do for Him and Mis Church; 
and give you a Heart to do them that it be noe 
JaidtoyouT Charge. 



jiD- 



(153) 
ADVERTISEMENT. 

I Would fiot have the Reader or the ^al^ers 
think, becaufe I h'avc inftanccd but in Seven 
Particulars, wherein the c^rfi^ffi have Gopy'd 
after the Antient HeretkksWii\\\n thefirftijo 
Years of Chriftianity^ that therefore thcr are no 
more. But Iwould not fwell this matter to too 
great a bulk. I have (hewn in The Snake* St(^, 
ix. how George Fox falls in with xhePatnpaffians^ 
who Deny'd any Diftindtion ofPerfons in the 
God head i and confequently held that it was 
God the Father who was Born of the B.Hr gin, 
and D;^^ for us. And whoever will compare the 
Tenets of the ^al^<;rs with the Account which 
Epifhanm and others later, have given of the 
GnofiiekjiwA other Heretic\s of thole times, will 
lind manyotherParticulars wherein they agree. 
But becaufe the ^nakers, and others of our 
JDtJf:ntersi have (for no caufe but theirown 
Gmlt) excepted againft the Account of former 
Here^tes^ given by thofe of After Ages, I have, 
to take awav all Umbrage, (etched my Au- 
thorities from thofe who were Co" temporaries 
with ihok HGY4ti€ksvfh^\Qh they mention. 



FINIS, 



Some Scafonable 

REFLECTIONS 

UPON THE 

Quakers 

SOLEMN 

PROTE STATION 

Againft George Keithis Proteediags ac 

TURNEBS^HJLL^ 29. Jpr. 1697. 

Which was by them Printed, and fent 
thither^ as the Reafons of their not 
Appearing to Defend Themfelves. 
Herein Annexed Ferbatim. 

By the Author of the Snake in the Grafs. 

L O N D O Nj 

Printed by iv. R. for Charles Brome^ at 
the Gm at the iveft-end of St.faffls^ 1 700. 




CiJ7 ] 



A Solemn PROTESTATION agdinft 
George K&'itbLS Advert ifemerjt^ Arbitra-^ 
ry Summons and Proceedings againjt Cer- 
tain Perfons^ and a Meeting of the PeO' 
pie called Quakers. 



Hereas the faid 6, K, a Scotch- 
man, has aflumcd to himfelf 
a Power and Authority to E- 
red: federal Meetings of the 
Nature offome ftrange and new Court of ]\i' 
dxc^iuvt tit Turner S'Hall^ London^ one on the 
Eleventh of the Month called ^«»^, 16^6, and 
another on the 29th. of this prefent Month 
called Apritj 1697. (under pretence of hav- 
ing the Permijfton of the Civil Authority^ that he. 
is further to Detect thsVtleand Grofs Errors and 
Herepes of certain Perfbns by Name, and a 
Meeting of the People called fakers) unto 
which he hath Cited or Summoned them, to 
hear themf elves Re- charged ^ and Provd Guilty 
thereof aa being RepHgnant to the Great Ftinda- 
mentis of the Chriftian Religion f which Charges 
of his, as perverfly Stated by hiai, are Expre- 
fly Dcnyed by us) for Proof thereof, Refer- 
ring to his own Printed Advertifemerit and 
Narrative^ which have been largely Anfwered 
in Print, he having begun the Controverfie 
#ith ns,' by Printing divers bitter Invedives^ 
t: againt' 



(158) 

againft us, cxprefly Contrary to his own for- 
mer Teftimonies in Print j and divers of our 
Friends Books, in Anfwer to him, ftil) lie hea- 
vy upon him, unreply'd to. And keing he 
cannot cfFed his Invidious Defigns in Print, 
to make his Odious Charadter of Hsrefie^ « 
Spreading Gangreen^ andContagion^ &c, take " ! 
Kffed againft us, he has prefun^'d toErcdfuch 
an Arbitrary Courfeoit Judicature, in a Con- 
fufed Meeting at 7}^r»fn HaU^ and thereunto, 
in his own Name and Authority to ummon 
the Perfons and Meeting as aforefa id, without 
their Privity, Concurrence, Conlent, or A- 
grecmcnt thereunto j either as to the Time, 
Place, Terms or Propofitions, but he is the 
Sole Impofer. 

We therefore, who are Concerned in behalf 
of the Peaceable People called ^ak^rs^ both 
asFree-Born EngliCh-Men and Chriftians, do 
deny, and Solemnly Teft'ifte againft thclifur- 
pation Arbitrary and Irregular Proceedings 
of the faid G, K, and againft his new Jurifdi^ 
(ftion (affum'dby him) for the fame Reafons, 
wrhich were Exhibited in / rint the laft Year, 
Why the Pi'oplc called Quakers Refpifedtheir Ap* 
fearaace at his Peremptory Summans (^and there- 
fore he had no Reafbn to exped their Appea- 
rance this Year, the more Infincere he, in his 
new Summons) and more particularly, 

!• Becaufe he has no Legal Powrer to Ere(fl 
anyfuch new Court of Judicature, and there- 
in fee himfelf up as Judge, and publickly to 
Stage, Brand, and Condemn Peaceable Protc- 
Itanc Subjefts, and that, in their Abfence too 
(whoarealfoFrccBorn Engl ifli- Men) as He- 

rafCJ^Sj 



i ( 159 ) 

reticks^ 8fc. and thereby to endeavour to Ex« 
pofe them to the Scorn,Contempt and Rage of a 
mixt Multitude, who are unmeet to judge of 
Religious and Spiritual Matters, or Controver. 
fics, 

2. We do not believe the Civil Autl^rity, of 
any Concerned therein, on Due Conlideration, 
or juft Information, will Countenance or Per- 
mit fuch an Ufurp'd Authority, or Pernicious 
Prefident, as the Taid G. /C. has AHum'd and 
Attempted in this Cafe; tending not only to 
Difcord, Divilions, Heats, Animofities and 
Tumults, but to Invade the juft Liberties of 
Free- Born Englifii-Mcn (who are Peaceable 
Proteftant Subjedts,) and to Gratifie and 
Strengthen the Popifhlntereft, that they may 
Glory in fuch Divifions and Diforders, made by 
Turbulent Incendiaries, 

WearenotUnfenfible, that feme Officious 
'and Envious Agents are in the bottom of this 
Turbulent Attempt 5 who altho' they may pre- 
tend to be Reformed Proteftants, yet favour 
too much of a Popilh Perfscuting Spirit, ( Juit- 
iy Complain d of by ProteftantsJ and whofe 
Work tends to hrwg^n Odium upon the Pro- 
t&ftant Religion. 

3. Weprefumcthe faid (7. iC. can Produce 
no Legal Commifiion from the Civil Authority, 
cither by A(3: of Parliament, or under the, 
Great Seal of England, Annttdly to Eredl and 
hold his faid Court of Judicature to Summon, 
Convid and Condemn fakers (fo called J cr 
any other Free Born Englifli-Men, or Prote- 
fi2inx.Svih}td:?,fQiHe7epeoTHeretickSj who are 
^^ositranwife Legally Recognized. 



( l66 ) 

4. His feigned and falfe Pretence oifuftt^ 
i)eftrin^ the Perfons and Meeting aforefaid to 
be prcfent (i, e, to hear themfelves Recharged^ 
Convided and Condemn'd of F/7^ and Crofs 
Herejies, &c.) appears,' not only a peremptory 
Summons^ buthisNoifc of Kile and Grofs Er- 
rors, znd Her efi es y fpreadingOangreen and Con^ 
tagiofty Jnfc^ing many Thou[ands in thefe 'Three 
Nations^ 6rc. does much Refemble the Popifli 
Clamours and Calumnies againit Proteftant 
Martyrs, and then awa^ with them^ ctit them off^ 
and Fire and Fag§»oc followed, when the Writ 
de Hdretico Comiftrendo, and the Six Bloody 
Articles were in Force, 31. i/. 8. Ch. 14, both 
Tchich are juQIy and happily Repeal'd. 

y. For the fame Realbns, which the Par- 
liament gave in the 1 6th. Year of K.Charles h 
i^gainfr theCourtSf^ir Chamifer^andHigh Commif 
Jjen-Court (Ch. 9. 10.) and for taking away, and 
diffqlving the fame ftho' thefe had more Face 
of Authority, than this of George Keith^s) we 
Oppofe, Deny and Proieft againft thefe his 
Irregular and Arbitrary Procefdmgs and his 
new Court of Judicature, and llfiirped Power 
and Authority therein, as {'not only tending 
toDifcord,Di:ordcT, andPerfecution, and En- 
dangering the Publick Peace, but alfoj Repug- 
nant to the Great Charter, Fundamental hawi 
(^and Liherties of England ) Providing 'that 
no Free- Man p^all be Condemned, or any vpay 
Deftroycd without due Order of Law ^ as well 
as cxprefly contrary to the Intent and Tenor 
of the late Ad of Parliament, made in the firft 
Year of the Reign of K.H'7//;^^w and Q^ Mary, 
Entituled, ^nA^for Exam^UfiT^ thdr Majffri:s 

' iro' 



( I^I ) 

TuttftantSuhjeBs Dijfenting from the Church of 
England, &e. made/ir the E^fe of Scrupulous 

Conjciencesinthe Exercife ef Religion ^ as an Ef- 
je^fid Means to Vnite their Majesties Prote- 
flant Su^jeSis in Inter efi and ^ffeUion, And the 
Meeting- Places thereby permitted or Allowed 
and Recorded, being for RELIGIOVS WOR- 
SHIP, as in the faid Adl is Exprcflcd, Con- 
fequently, not for Divifion, Difcord or Sta- 
ges of Contention 3 and therefore we are not 
free, either as Men or Chriftians, to Subjedt 
ourfelvestoany fuch Irregular Summons, or 
Arbitrary Power and Ufurpation as afore- 
faid. 

6. Herefte having been made an High Crime 
in Law [^Mirror ^ Jttfiicesy p. i6,] and highly 
Punlfiiable, George Keith's Publickly Staging 
and Branding us as //^r<??i(^^/, appears both an 
High defamation, and tending to deftroy us 
in our Reputations and Liberties alfo, both 
contrary to Law and Gofpel, and to Introdusc 
a new aad fevere Perfecution to Gratify his 
Envy. For his Turbulent, perfecuting Spirit 
andApoftaey, from Chriftian Charity, Meek- 
nefsand Moderation, and from that Faith that 
Works by Love, fufficiently appear 5 aifo by 
his Ear ne fl Expoftulat ion with themojt Piosis and 
Learned of the Church of England, fas Flatte- 
ringly he Terms them) to incenfe both the Gler^ 
gy and Civil Authority againft us, in his prin- 
ted Foftfcript to his Antichri(i:s and Sadd^cef, 
and therein commending the PopbJi Watch- 
men of Rome, and Popifh CoHntriu^ above 
mod among the Frotcfianrs^ for their Zeal a« 
gainft (uch Antichnflum Errors and lUrefies^ 
L 3 as 



( 162 ) 

as he there would make the World believe, 
Quakers \io\di mHcb xv or fe than the worft ef 
Topery (p. 40, 41.) and his Summoning and 
Condemning n^zsHeretic^s, appears fo much 
Refembling the Pradice of fome of his Coun- 
try-Men of the Pr^j^^t^/jy, tolneenfe the Rab- 
ble or Mob againft our Friends in Scotland^ as 
they have of late (hamefully done, both in 
Clafgow and Edenhorough^ to the Great and 
Barbarous Abufe of our poor harmlefs Friends 
in thofe Parts, by their bitter Glamours and 
Afperfions againft them, as Hereticks^ 5rc. 
That we humbly hope, the Civil Froteftant 
Government of England will never Counte- 
nance or Permit fuch unwarrantable Udirpa- 
tion, which is not tou[e only Spiritual Weapons 
(as he pretends) but is of a contrary Nature 
and Tendence. We havine, treated the faid 
G,K. at many Selcd and Solemn Meetings, 
We have had with him, in all Chriftian Patience 
and Tendernefs on our parts 5 which were 
Slighted and Rejedled by him. Thus we have 
anf^vered his Advertijcment and Summons, ad 
hommem, as Peaceable Free-Born Engiilh-Nlen, 
whofe prefent Liberty ought not to be Invaded 
or Difqiiieted,' either by any Arbitrary Ufurpa- 
tion, or Contentious Irreligious Meetings, 
v^hofe End is to Afperfe and Abufe others : 
Nor rray fnch^ with fafety be Imitated, Allow* 
ed or Abetted by any of different Perfwa- 
funs. 

Nov-% let it be obfcrved, whatever may 
hapoer, t >. be th^Eifeds or Confcquenceof the 

I- i V : , . ^ : faid 



( i63) 

faid George Keith's Difbrderly and Unwarran** 
tabic Proceedings, or Meeting aforefaid, wc 
have given out this Solemn Proteftation againft 
the fame, to Manifeft our own lEnoccncy and 
Clearnefs therefrom. 

Wfitteyty in behalf of the Veeple 
LgndoH^ the 2 ^th. Day of called Qm^ksts, bj/ [om i>f 
the id. Month, i ^97* them Qonarned, 



L 4 S^ms 



( I^J ) 



S0me Reflexions ufon the foregoing Pro- 

tcftation. 

IT has been the <^mon Cuftom of the 
^ak^ersy fince their firft appearing in the 
Worldj to provoke others to Dirputes^and 
to Anfwer all Challenges fent to them for 
that purpofe, as defiring nothing more than 
the occafion of Vindicating and Propagating 
their Principles in the Face of the World. They 
readily cmbrac d the Invitation fof the Baptifts 
to a publick Difputation at Barbican 5 and af- 
ter gave them the Challenge^ and had their 
Tryal of skill at their Meeting-place in Wheeler' 
fireet j and after printed their Conferences, They 
had frequent Difputes with Mr. Baxter, and 
feveral others. But thefe two years paft,they 
have alter d their Method 5 they are grown 
more fedate and modeft, or they find their Canfe 
not fb Tenable as formerly they thought it 5 and 
rail at G. Keith for bringing them now to the 
likeT^j?. 

They patiently endured his ^r'mteA Challenge 
to them laft year, to meet him at Turner s^Hall^ 
and juftifie their Do^nWj. Some of their num- 
ber went thither, and made fome oppofition, 
but without any Deputation, as they faid,from 
the Body of the ^ak^rs. 

This year they have received another C^^- 
bnge from him, to the fame purpofe, to which 

the 



( 166 ) 

the foregoing Proteftatton is afl the Anfmr th«y 
return/d 5 and fufFer d him to produce hisCW- 
ges of grofs //^rff/ffi againft them, before the 
Auditory there AlTembled, without any other 
oppofition. 

Therefore this their Froteftation and whole 
Bifence owght ferioufly tobe confu'.ct'd, which 
I will do without Vajfion or IH-worM, othe-r than 
when I am forcd to repeat fome of thcirSo 
For, 

The dcfign of the following jRefleBhns is only 
to bring the fakers to a thorow Conviction of 
ihtvc Errors -y and to fuch an Acl^nowledgment 
and CoapjTion of them, as is indifpenfiblc to a 
true Convtdien, There is nothing more defird 
of them than to RetraB and Dtfovfn what is 
prov'd to be faulty in their Writings j and fuch 
Fanlts as are cither deftrudive to the Faith^ or 
Scanddous (andfojinfnl) to iheRepataUonsof 
their Neighhours^ in gmng falfe znd UHchari- 
tahle Reprefcntations of them. And this they 
are obliged to do by al! the Rules of C-^n^i/smf;', 
it being the fmalleft SatisfMton that they can 
make, to repair (To far at leaft) iht injuries 
thereby done lo the Chrifiim Do^rine ^ and to 
the good NameofthoCe whom they have wrong- 
fuWy Traduced, 

But this frotefiaticn(h^\M3 how unwillingly 
they are brought to either. By their fhifting 
and ftrain'd Excufes for not appearing in their 
own Defence. As in the ftrft line^ that G\ Keith 
Is a Scotchman, Again, p. 2. That hisdefign 
is to gratify thsFopifh ImereB $ and that there 
are under-hand O^cions and EnviQUs AgsTsts^ 

wboje 



( l6l ) 

whofe work^ tends to hing an Odium upsn AePre- 
teftant Rehgion. 

But thefe deferve no Anfwer, hing but CU' 
pfours s and asgroundlefsashis, whocaird his 
Refty Horfe Popijhly affe^ed. For the BeteUioH 
of the ^ak^ers by Proteftants, is fo far from 
bringing ^nY Odium upon thtV rot eft ant Religion ^ 
that it is the only Method to prefcrve the Pro- 
teftant Religion from the Scandal ih^t muftuna- 
voidably fall upon it, if the fakers arc al- 
io wd to come under that Denomination. For 
then muft we own them asProf ^y?^«f /,who have 
thrown off the Sacraments^ and all outward 
Trieflhood and Ordinances; nay, who deny the 
Holy Trinity i the DiwW()f of that Man, fefus 
our Lord, or Redemption by his Blood outward^ 
ly (bed 5 the RefarreElion of the Body 5 or a Fi- 
nal and outward Judgment at the end of the 
World. Then, are ^ty good Pfote ft ants ^ho 
eiteem the Bijhops, znd Church of EngUndto 
be Baal^z Friefts, Conjurers^ nay very Devils, 
Can they and we both be Proteftants ? What a 
Notion will this beget of Proteftancyl How 
Jnvolv"d2iX)6 Self contradiUious 5 How Contem- 
ptible and Odious will this render the Name of 
Proteftant to all the World I Will not thisL/i- 
titude biing Socinians and Deifts^ even Maho- 
met and the very Heathen within the Pale of 
the Proteftant Communion \ 

Therefore it is abfolutely necefTary, either 
that we fhou d renounce the Name of l^rote-- 
ft ants ^ or no longer (Homprife the fakers with- 
in that ?ale ; That is, unlcfs they can fully and 
dearlj Juftifie their Antient Tefttmonies as to 
thefe things objected againft them, orother- 

wiie, 



( I6S ) 

wife, now at laft, freely Difown and Condemn 
them. 

Till they (hall be brought to do one of thefe, 
'tis in our own Defence rhat we Difpute againft 
them 5 and they cannot brand this with the 
Ignominious Names cither of Severity or Verfe-^ 
CHtion, 

They are the AggreffoYs, They have ^r^ 
tAQ^d our Religion in all the Parts of it 5 our 
Bifsops and Clergy] and our whole Conflitution. 

And we require no greater amends, for all 
that they have done againft us, than to fay, 
That they are forry for it, and have done us 
wrong} and that they will no longer ftand by 
thofeWho have fought and endeavor'd onvRmn, 

And tho* they fhou d refufc us even this Jh- 
flice, and Re^onAhls Security for the future 5 
yet we prefs for no Verfecfttion againft them 5 
fornoF/»fior Imprtfonments: But only, that 
weihould not be oblig'd to acknowledge them 
as true ?rotefants^ and that we may have Zi- 
berty to juftific our felves, and our Religion a- 
gainftthe grievou8C<i//*w«i^j with which they 
h^vtloadedhoxh. 

And if this be refused to us, the Cry of P^r- 
/^(;»ri<?»wiIlrunonour fide. For, what grea- 
ter or moreunjuft Ferfecution can there be, than 
to compel Men to lye ftill under the fevereft 
Reproaches, and debar them from the Frtvi- 
le<re due to the greateft Offenders^ to make any 
Defence, or fo much as a Complaint of their Suf- 
ferings^ however uttdefervdl 

Is it no Perfection of the Tongus for the ^a. 
kers to reprefent our Clergy as the FUefl and 
moft Odiom of Mmkjndi as an Ahomina^U 



( ^69 ) 

tribe y the Btine of Soul and Body^ Sec, And 
do they call it a Perfecution in us fo much as to 
Remember or i^^/^f^r the Epithets, which they 
have given U8, and which they (till tcfufe 
to RetraSli for (as faid at firft) that is all 
which is defir'd of them. But now let us con- 
fider their Troteftation, 

Page I. It refers to their Anfwersxn^nnv^ 
particularly to G. Keith* s Narrative^ and fays, 
that they are vet mreplyd to, whereas that 
>4»/Vrr to the A^^rr^f/z/^ has been Reply 'd to in 
Satan Difroh'd, which is yet unreplydtOy except 
in 6. Whitehead $ carping at fome PaiTages in it, 
in his pretended Anfvper to The Snake in the 
Grafs, tbid. He fays they were fummond 
without their Frivity, that isfalfe, for they 
had notice in print about a Month before. But 
it was without their ConferttQV u^gresment ^zhu's 
true, for, they wou'd never Confent to have 
their Errors expos'd. This is the Plea (if it 
wou'd be admitted^ of all G/ji//^ Perfons, who 
do not Confent i or Agree ^ to be brought to Ju- 
ftice, or to have their Crimes Deteded. But, 
if they were Innocent they wou'd defire to clear 
themfelves. 

As to their Reafons held forth in their 

froteftation, 
1. F/r/, They operate in every Article as 
ftrongly againft their publickDifputations With 
the Baptifts at Barbican y Wheelers ftreet^ 8rc. 
Their coming into Churches in time of Divine 
Service, and provoking the Prielis to Difpute 
with them 5 sgainft the whole method of their 
own firft fetting up, and all their manner of 
Proceeding fince. zdlj^ The Meeting appointed 

at 



( I?^ > 

at TuYMfs-Hall^ ri funeh^ and this 29 i^- 
prU\^snoCourt of ]($dicatHre^nor any Court at 
all, only for the Information ofwhopleas'dto 
be prefent, and to have given the fakers an 
opportunity to vindicate themfelves, if they 
thought themfelves mifreprcfcnted j and which 
it's not to be doubted but they wou*d have done 
if they thought they cou d have done it. For, 
why wou'd they, who have fought, and even 
forc'd, all opportunities to recommend their 
Dodrine, refufe fuchan occafion that was of- 
fered to them ? and to have done it with fo great 
Advantage, in the face of the Nation ? not 
only to Eftabllfh their own Doftrine, but to 
overthrow their Opponents ? and that with 
fo much the more Advantage, that it was at 
the Inftanceof their Adverfaries, and by their 
provocation ? But their Pleeding that they are 
Free-born Englijh Men to excufe it, is Plea- 
ding Cuiltym a very foolifh and fhameful man- 
ner. And their objcding that G, K, had no 
L£'^4/F#H7frforwhathedicl, was Condemning 
of G. Fox and all the fakers, who never fo 
much as pretended to any Legal power for all 
their Oppoftions and DifpntationSj which were 
in dired contradidtion to th^Legeil Powers, and 
by an Authority (as they pretended J far fu- 
perior to all L^^^/ P^^rr^r/ upon Earth 5 and by 
which they took upon them to declare the 
Laws null and of none effeft^as in c^fe of lythes^ 
of maintaining an outward Priefi-hood. Sec. 
Out more cfpccially as to their Difcipline of the 
Sdconddays Meetings of their Monthly, ^ar- 
terly^ and Yearly Meetings^ which arc dircd 
Courts, and offudicatftre too 5 for therein they 

grant' 



( 170 

grant Orders^ inflift Cenfares^ SiS of Excomp9ft(* 
nication againft (j. Keith, &c. Have DefMie4 
and Reprefentatives from all the Counties of 
EngUnd, and from other parrs of the World. 

But they have herein ftarted a very mate- 
rial Qucftion, which ought to be ask'd of them 
in their own words, viz. What Le^al Power they 
have to EreU anj {uchnm Courts of Judicature^ 
and therein fet up themfelvss at Judges (which 
G. X". did not at Turners HaU, but left it to the 
Auditors to Judge for themfel/esj md puh- 
lickfy ft age, hand, and condemn peaceable PrO' 
t eft ant Su^je^s (i. e. both the Church 5/ England, 
and DilTenters) and that in thnr ahftnce too (wh-s 
are aljo Free korn Englifh Men) as Heretkkji 
Cnay more, as Devils incarnate, Baais Prtefls^ 
DogSi Wolves i Conjurers^ dec.) And thereby tit 
endeavoHr to expofe them to the jcorn, contempt mi 
rage of a m'lxd multitude, vfho are unmeet to 
^ud^e cf Religious and Spiritual Matters or Con- 
troverfies f And this cannot come v^ithin the 
A^ of Toleration, which is only for Rehgiiius 
Worjhip 5 and its exprelly caution'd, that it 
(hall be with their Dpors open, that all may have 
liberty to come in and heat; otherwife they 
forfeit all the Privileges of that ^B. Now at 
the Meetings before mentioned, they have their 
hoors (hut, and Door kf^pers at them, to keep 
out all them they think he not to admit 5 and 
their Buiine^ is Government and Difciplins^ 
which is no wavs within the AEt^ and comes 
under the penalty of all thofe iL^t^f which pro- 
hibit all Convocations, Meetings^ Conjaltati&ns, 
dec. without the Kings Licence ; much more 
to Ena^j Vrowulgatef or Decree any Oraers or 

Conftitutiens 



( 17^1 
ConftitHtiom whatfoever. Now, if the Bijhofi 
and Clergy of EngUud^ the* Recogniz'd and 
EltabliQi'd by the Law, wou'd incur a Pr^w/»- 
nire (b much as to meet^ confult^ or dehate, tho' 
concerning only their own Order and Spiritual 
Jurifdidion, without the iT/w^'s Licence; Hovr 
then have the fakers this Authority 5 and 
freely, and yearly, nay Weekly cxercife it 
without oontrole I Further, if when the Cletgf 
do meet \nCo»ncU^ Convocation, or Synod, the 
Ktng may have his Commiffioner prefent, to 
inrpecH:, and even to regulate their Proceedings, 
that nothing may be there Tranfadlcd preju- 
dicial to the Government: How much more 
realonablc is it, that tho' the C^akers Ce«Vff- 
cations or S^nodi w^ere tollerated by Law, yet 
that the ^ing (houd have \\\$CommijJloners there 
to infped their Proceedings, and give an ac- 
count of their Debates? ItChri^ian Emperors 
and Kin^s have had their AmbaJJadors and Mi- 
n'-ficrs j)rerentin the General Councils : If the 
Hagonors in France have fubmitted , nay de- 
fircd a!)d rcquelted to have the it/wg's Coi»- 
mijftoners'^tt^tnzm x\\o{g Synodi, which by His 
Majefties Grace and Favour, they have been 
fufFer'd to hold, that the Government might not 
only be fecur'd from any Attempts of theirs, 
but all Fears, or (6 mnch as fealoujtes takca 
away, if the Presbyterians in Scotland^ tho* 
now EiiabliOied as the National Rcligion,have 
the like Commijfiomr prefent in their General 
Aljemhliesy why (hou'd not the ^aksrs be 
obligM to receive a Commijfioner from the 
Covernment into the Second days. Monthly, 
^4rttrh, at lealt Into their 7Vrfr/;y Meetings^ 

If 



If at their beginning they were too inconfide- 
rable for the notice of the Government, they 
are no^ become zNumeroWy a Wealthy, and 
a Potent People j and in all refpcds worthy not 
to be negledled. 

II. They give us aconfiderable hint, in fay- 
in^: that thcv arc Legally Recogniz^sd by the Par- 
liament -^ and thence would infer, that it's a 
Crimf againft the Government to accufe them 
cf Here^e, which is highly punifhable by the 
Law* 

1. Bnr, is not Turners- Hallos much Recog^ 
i$iz.ed and Tolerated as Grace-churcb-Jlreec? 
And is not u4po(tacy as grievous a Charge as 
Hereftef And "do not the Grace church firest 
^al^rs accufe thoieof Turner S'-Hall (or jipo^ 
fiates ? Let them acquit themfelvcs of this, 
and at the famt time they have cleared G, K, 
and thofe ofT'/rr/j^ri//^// from this Charge. 

2. But are not other Dijfenters as much 
within the Pid of Toleration as the ^aksrs ? 
And how do the ^a^srs treat theipf See 
their Book Entituled ^tsakerifm a new Nick: 
Name^ 5rc. p. 165'. Where they call them 
^n ill breadPedantick^Crew ; the hane of Religion 
and peft of the Worlds the old Incendiaries to mif- 
chief^ and be ft to be fpared cf mankind^ againft 
whom the boyting Vtngeance of an Irritated God is 
ready to be poured out. And are fuch Men as 
thefe fit to be Tolerated ! Are fuch men as thefe 
fit to be Recognized by the Parliament ^ as Pro- 
tejtants 1 Wha't an Odium miift this bring upon 
the very Name of Proteftant^ not only araongft 
the ?apifts, but with all that call themfclves 
Qhrifltms^ evcd to the very Heathen^ and all 

M mankind 



( 174 ) 
fffankjndy who will beliere this Reprefentation 
of our Dijfentersy which is given by the Qua- 
kers I And what fort of Refledion docs this 
imply upon the Varliament^ which docs Re- 
€ogniz.e thefe Men as FrotefiantSy and make a 
^^wonpurpofetogrant you Toleration I This 
is Referr'd to the Committee of Privileges to 
confider. 

3. But let go a little further, Tht Church 
of England is not only Recognized 2iM Tolerated^ 
hut Eft aMi/hed by La^, And if regard toZ»<fiVi 
ought to be obfervd, (he might exped fome 
more decent Treatment (upon that account*) 
at the hand of the fakers, who now plead the 
Laws in their Defence. And the common Epi- 
thet which the Clergy of the Church of England 
receives from the ^akprs, is that of Baal's- 
Friefist as frequently in G. Fex'sfournal^ and 
the reft of their Books, And this makes them 
not only Her eticl^s^ buz dov^nnghx Idolaters, as 
bad as the wt^y Heathen, Nay, \ht fakers 
call them Devils ^ Conjurers, Thieves, Dogs, 
Wolves, 6rc. In ihc'ir Guide Mtftakeu, &c. p. 
1 8. you have this Elegant Defcription of them, 
vi:^. The Idle GoTmandit^ing Friefts of England, 
run a^ ay with i^ooooLTear^ under pretence of 

Gods Miniflcrs And no fort of teople have 

been (0 tsniverfally through Ages, the very Bane 
efSoul and Body of the Vniverfe, as that Abomi- 
nable Tribe, for Xfhom the Theatre of God's moft 
dreadfulVenganceis Referv'd, to A^ their Eter- 
nal Tragedj upon, dec. AndinExcufe for thcfe 
fort of Expremons, they f^iy again in their Se-^ 
rioHs apology, p. I J 6. That had they been ten 
tjioufand t imes more (ignifigant^ earns ft and fharp 

againft 



( 175 ) 

^£4inll tfjAt CHffedhitter Stock, of Hirelings, thej 
bad been hnt enough j and Ivpould then fay not ^- 
nough, but that the Reverence I bear to the Jiolf 
Spirit (\, e. in the Qi,iakcrs) wottd oblige mi 
to aeqniefee in whatever he Jkoft^d utter through a 
ny frophet, or Servant of the Lord^ i.e. the 
^a\ers?ropbetSy who vented thefe/i^/r ExprcP 
fions againft the Clergy of the Church of En- 
gland i which itfcems needed an apology for 
the fakers Aquiefcing^ in fuch, and not In- 
venting moxG fioarp^ which I fuppofe a! I the 
Purtes in Hell cou'd not help them to. E Lit be- 
ing fo ftinted to MUdnefs^ the aforefaid Author 
goes on (ibid.) againft the QUriy thus. And 
we have nothing for them but Woes and Plagues, 
who have mads Drunk, ^he Nations, and laid them 
afleepon Downy Beds of/oft Sin^ pleajlng Princi- 
ple s^ whilft they have eut their Turfes^ ard picl^d 
their Pockets j Tophet is prepaid for them to AEh 
their Eternal 'Tragedy upon, whofe Scenes will be 
renewed^ Direful^ Anguijhing Woes of an Eternal 
Irreconcilable fufiice^ 

And they make an Excufe, for not faying 
ten thoufand times more fignificanf, earneft and 
/harp Invedives ^^.m^ the Church of England, 
and fay, that if they cou'd, all would be too 
little for them. We are much obliged to them 
for their Love f But where is their Reverence 
for LaWSy with which they fo much Prefs (?. 
Keith, for Invading (as they pretend ) the A5i 
of Toleration, in Accufing them of Herefie^. 
While they make no Ceremony of Ramming 
all the Church of England into Hell, and^are 
forry they cannot find a Place ten thoufand' 
times worfe for them 5 and cake no Account 
M % at 



( 176 ) 
at all of their being Eftahhped by Lawi or of 
their being Free- Born Enghjh Men^ which 
they Plead as their Security, to hide^nd cover 
them from G, Keith, &c. 

4. But the' they Appeal to the Laws^ when 
they feem to Favour them, yet if in any thing 
they f,o Counter to the leaft of their Frincifles, 
they Damn both Laws, and Law ma'k^irrs, and 
all who davc own or oi^ej^ny lucii Laws, Thus 
when Lam were made for the Payment of 
Tythes to the Clergy^ the ^^kers boldly de- 
clardruch/^^v?;tobeiV;!<//j -MAVoid^ Damn'd 
the L^w makers for Devils^ and all fuch as 
(hould Obey them. And this appears under 
the Hands of ^bov € fvcn Tkoufmd of them, 
Printed, i6<^<), under this Title. T'hefe feve- 
ral Papers were fent to thaV^Miament, thd 20th. 
dstyrf the ^th, Month^ l6^<^. hsing ribove ftv^n 
Thoufityid of the Names (f the Handmaids^ and 
Daughters of the Lord, and fuch ^/ feel the Op- 
prejjloK of Tythes, 8rc. And the like was Tub- 
fcnb'd by many more Thotifands of the Men- 
^(^k{rsi ^m all i^ipprov'd and Diredled by 
Their Great A^o^hG.Fox, In the abovefaid 
Book, p.:?. they fay, 7he Commainds of Men 
muft be Annulled^ thzt ta^s Tithes, and not to 
he Ch:yd by them that live in the Covenant of 
G^. And p. 21. Therefore we with oyr Names 
and Hands, beat our Tefiin^ony a^^atnfi Tythes, 
thegiverof them ', the fetter of them up^ and the 
taker of them ^ ^nd p. 63. We Declare with our 
Hands, and with our Ltvss and E [late s^ again jl' 
fheAiiniflry that takfs Tythes, — —and the Law 
that upholds t hem ^ and p. 71. Are not allfhcfe 
Jet Hp bj the Dragon's Fow^r, and hdd Mp by 

the 



( 177 ) 
the Dragon's Towers the Devourer, the Dsftrojer ? 
Is not this the Power of the Devil ? Src, 

Here the Parliament are the Dragon and the 
Devtl', and they Engage their Lives and Efi^tes, 
in a Solemn League and Covenant againft them, 
and their Laws; which Laws they now hold 
up as a Buckler to Shield them from the Force 
of George Keith, 

J. But they proceed further than all this. 
They not only Condemn Laws^ when they are 
againft them j but they Declare againft dXMia- 
gtftracy, except in their own Hands, but ef- 
peciallv againft that of Kings. The Lord is 
Rtfen (^fays Ednpard Burrofigh, in his Standard^ 
&"c. p. 9.) to over turn i overturn Kings ^ and 
Princes, and Governments, and Laws; avd hs 
wiU change Times ^ and Laws ^ and Governments, 
There Jhall he no King^ but fefiis, nor no Govern- 
ment of Force ^ hut the Government ef the Lamb, 
\, t, of xht fakers, who think theitifelves on!? 
to be in his Power. G, Fox \n his A Word 
from th? Lord. p. i ^, Says, There is that 
Nature th^t wou'd have an Earthly King to 
Reign, in which Nature lod^jth the Mtmherer^ 
And in a Book of his, which bears this litlcT 
Several Papers given forth by George Fox, 
Printed, 16^0. He fays p. 8. Ail Kings and 
Emperors have ffrung up in the Night fince the 
days of the Apo files among the Antichnjls, (\ nd p. 
12. So the Chrift tans go out from Chr%l}\ and fa 
up Kings, like the Heathen, p. 16. We know that 
the Kings are the Spiritud y^gyprians, got up 
fince the days of the A ponies.- — -p, 9. and 18. 
you never read of any f King^ among the Chri" 
Cians, but among the Apojiates, finvethe Days jf 
,. M 3 tht 



( 178 ) 

theApoftles.^'^. 8. ManyCry for anEarthly King^ 
and mU have Ca^far, and is not this the fame 
Nature th^ Jews vtere in ? And do not they in this 
Crticifie Jeius ? — p. ^. Are not allthefe ChriFhians^ 
tha*. mil dotefo much of an Earthly King, Tray tors 
againfi Ghtuft ? And will thefe that are true Chri- 
fttans^ have any more Kings among them^ but 
Chrift^ — —If^y^ that is the Falfe Church that 

doth not live upon the Heads of the KingSj 

&c. i.e. in their Cant^ to trample them under 
their Feet, The Lord will clear the Land of yon 
(Rulers, Priefts, &c,) and not any that RejeBs 
ChriBj Jhall Rptle in England. Say they, in 
Difccvery of Enmity^ &c. p. 29. Now, whether 
they do not think that all C/^/^r^;^ ^/ England- 
men do RejeB Chrifi 5 they have fhewn in the a- 
bove Epithets^ which they have given of them : 
and that the^- think the fame of all others, but 
themfelves, See The Snak^ in the Grafs, 2d. 
Edi.S^^. 16. p. 189. 

{■: .IS much for Kinis, And now for the Re- 
rn-iidcr ox f lie Gonftitution of our Government 
the ue-'C, j>. th' HoHle of Lord§, Towards 
whom G.Fox (hews his Refped: in 3 Paper, 
whi.-h he dirc<fts To theConncU of Officers of the 
Army. Src. Printed, 16^9. Where Exnking 
id ne Vid:ones of the Samts Sigzm^ the King^ 
among other Marks of their Holinefs^ :^nd to 
Guard a<^ain(t Rerurning to the Old G nlii- 
tutioncfX'/wei, Lords, &c. Which then began 
rn Threaten the Vfiirpers^ and towards which 
he fcar'dr^me of them did too much inclines 
he minds them of their former Glorious Rebel- 
|r^^ and fays, p. 7. Oh what a Sincerity xsm 
onCQinthe t^ationl What a Dirty Nafiy thing 

h 



( 179 ) 
it VfBH'd hdve Beeftt to have heard of a Houfe af 
Lords among t hem \ Thus Civilly does he make 
his Court to their Lordfhips. 

Now for the whole Parliament^ the fakers 
make as Bold with them, and Preach up the 
Lawfulnefs of the Feople (whow they called 
their Mafters) taking Arms againft them, and 
turning them out of Doors. Thus fays Fran- 
cis in his Information^ and alfo jidvice to the 
Atmj^ ^Q. p. J. Many (fays he) arefo Boat- 
ing on the Name of aVarWament^ astho'itwers 
Effentialy and cry »/? Priviledge of Parliament. 
But if they will not hearken to the Voice of their 
Matters t;&^ People, bpttmaybecall them Rebels 
andTraytorSy if they flDoud be turned oat^ &c. 

How luckily now have the ^akjrs brought 
in the Laws o^ the Land, in their Aid againft 
CKeith^ as if them(elves were wholly Innocent 
in this Matter / But they have thereby given 
occafion for very Ncceffary and Importanc 
Confiderations to be had upon this Head I But I 
proceed. 

III. TheyAccufeG.J^^V^ofa Defign to In- 
vade their Property , in Charging them with 
fuch a pend Crime as Herefie j and to raife a 
Perfecutio?i ^gainft them. 

This is a Pitiful and a Guilty Plea 5 And the 
proper Defence had been to have Appeared and 
Juftified themfelves. But to hide themfelves 
under ASls of Parliament, being Free- Born 
En^LJh'Men, and fecuring of their Tropertiesy 
is flying out of the Pic, and calling for Help 
from the By-ftanders, which is yielding up the 
Caufe to all Intents and Purpofes J andleavini^ 
M 4 their 



( i8o ) 

t heir Conquerors to Triumph without any Oppo- 
fition. . . 

But it (erves for orher Ends, which they lit- 
tle dream'd of, even to call their own Sins to 
Remembrance. For they Accus'd G, Keith of 
this fame Crime of Herefic, for Preaching of 
an outward Chrifiy befides their Li^ht within^ 
which they caliM Preaching of wo Chrifts. 
And they profecuted h'm for this, and pro- 
ceeded even to an Accufation againft his Life. 
As you may fee in the Printed Tryals of him, 
and others in P^»/?/v^«/.^ i and in a Book Inti- 
tuled, The Herefe and Hatred^ which was 
Faljly Chargd upon the Irinocenty fuftlj Return d 
upon the Guilfjfi Src. Printed at Pktladelphiay 
1695. 

But with what Face cou'dthefe Men Accufc 
G, Keith iQx\v\Vad^x\gQ{ Property ^ whofe Avow- 
ed Principles are to the Delt ruction of the 
Vreperties of others ? As in the Cafe of Tphes^ 
which areas much as the Vroperty o{\,\\^. Ckr- 
gj^ C'onfirm'd by ^[is of Parliament^ as any 
Man's Eltaie iH £f?^/^/W. 

And not only in T)ti&^j, wherein ihcy pretend 
fome Scruple ofConfciencej for their CoiiJcicKce 
extend likewife to otherMens//tf«p^ zmdLands. 
6. Fgx^ in h'lsfify nine farticulars^ which he fenc 
to the Parliament of the QcmrKon-Vpealth cf En- 
glandjPrinted, 16^9, p. 8. rhc it. Particular is 
in thefe Words. Let all thofe fines that bchngto 
Lords of Mannors, he given to thv poor Yeople^ 
for Lords have enough. And Particular 29. Ltt 
all thofe Abby la'/jds, Clehelands that are given to 
the Prieffs, be given to the Poor of the Nation -^ 
md let all the great HoufeSf ^bbies, Steeple- 

hostfes 



( i8i ; 

heufes (this is the Name they give, in fcorn, 
to our ChurchesJ andWhite-hall he for Alms- 
houses, for the Blind and Lame to he there, &c. 
Here White-hall muft go too, as well as the 
Fines of Lords of Manners. And in the fore- 
mention'd Addrefs to the fame Parliament, 
i6f9. Subfcrib'd by above {even 'thousand of 
the ^akeis, p. ^9. 63. and 6j. they Re- 
quire that the late King fas thefe Rebels Stil'd 
himj his Rents, Paries, and Houfes fhou'd be 
Sold, and all the Colleges, and their Lands, 
Andthe very 5^//j out of iht Churches, except 
one in a Town, to give notice of Fire, Sec, 

This was no Invading of Troperty in them ! 
But for G.Keith, or any other to Detedt their 
Errors i this is Encroaching upon their Proper- 
ty, as Englifkmenl And no lefs than a dired 
Ferfecfitwnl And therefore they cry out upon 
the Brachiiim fcculare, the Temporal Laws to 
come into their Refcue. Of which they hzve 
To often and loudly complained againit others, 
as a Pcpip Principle, to Anfwer by fuch In- 
quifttims^ m^iesid of Arguments. 

But let us compare this Terrible Perf^cutioi$ 
o{ George Keith ^ with what the fakers have 
Preach'd up, and that in the Name of the Lord^ 
againft others. George Bipoop, in his Warmn^j 
of the Lord, 8rc, Printed, 1660, p. 19. Cries 
out to the Officers oft he Army ^ Remember Ama- 
lek, thatts (^fayshej the Soul- Murthering, and 
Confctence-hindtng Cltrgyman, blot out the Re^ 

membrance of Amalek from under Heaven-, yj 

(hall not forget it. And of the Lawyers he fays, 
Vex the Midianites, for they Fex you with their 
Wiles. And C, Fox, \n Ns'ffSo:4t of the North, 



( l82 J 

p. 51. Proclaims thus, Slay Baal, Balaam 
mufl he SWm, and all the Hirelings mu^ h 
tnrtfdo»p of the Kingdom, Thefc are their cora- 
ffici}. Epithets for the Clergy, 

And in his ?api(ts Strength, 8rc. Printed, 

165:8. p 19. he fays, ^nd this I Declare in 

the Prefencc of the Lord God, and all the Magu 

firatesthat be m Gods Fear, they mil (freaky down 

the Mafs-houfes, Schools, and Colleges, which 

y9t4 make Priefis and Miniftersin. This was to 

pull down the Nefis, that the Rool^f might be 

Banilhcd. But they vi^ere not to Efcape lb well. 

For oh (i^3,'^'9 Edward Bmroujih^ in his Word 

of Advic:- :heSoHldiers, p. 2.) Give the Priefls 

Blood t..' drink^^ for they are worthy \ This was 

Comfortable Advice to Souldiers ! They are 

ready Bxecntioners ! When thus Hollood by Tro'^ 

phets fent fr<!>m the Lord, as they pretended. 

^/^j)' Balaam ! -y-fArr^tflVlidianites! Root out the 

Remembrance of Amaiek from under Heaven \ 

Give the Priefts Blood to drin\j turn the Hirelings 

oHt of the Kingdom ! Here was no Defign of 

J^erfecfstion, or Hurting of any Man's FrapsrtyX 

or of Reviling, and Blemifliing the Reputation of 

Free-born Englifh-men, and Expoling them 

to the Fnry of the A^ob ! To the Scorn, Contempt, 

and Rage of a mixt Multitude, nho are Vnmeet 

to fudge of Religions and Spirit !4al Meters, or 

Comroverfiea, as the fakers Urge againft 

G. Keith, But it feems that they thought com- 

nton Souldiers were good and fufficient 'fudges of 

Controverfy, G. Fox Addreflfes his fweet Paper, 

(before mentioned) not only T^r^^ Council of 

Oncers of the Army, andthe He^ds of the Nation, 

but 



( iS3 ) 

hnt ftr the Inferior OJfcers and Souldiers to Read^ 
as it is Worded in the D^redion. 

IV. But perhaps the fakers have chang'd 
their Mind fince thofc Times 5 and are now be* 
come more Sober, and Peaceable in their Dif- 
pofitionsj 1 hope fo of many of them. But then 
thisisagainft the Will and Dircdion of their 
Leaders and Rnlers. For fince all the late Ob- 
jedions which have been made againft them, 
both as to their Errors in Faith^ and their vio- 
lent Terfeeuting Frinciplesy they have in their 
Isih Tear Ijf Meeting in London, 1696. Re-afler- 
ted the whole 5 that none may think they are 
chang'd in the leaft Tittle. For in the Tearl/ 
Epiftley then given forth, and Printed, they 
Exhort all the ^a^ers, not to be mov'd at all 
the Objedions againft their Ancient DoBors^ 
or to think them to have been Fallible (for 
then down muft come their who!e Foundation} 
but to frand ftiiFto their Tackle, or, as they 
word it, 10 hold up the Holy Jeftimony ofTrnth^ 
which hath made m ffays that Decretory Epi» 
ftle) aFeopletoGod^andpfefervedus fo unto this 
Day I and that in all the "Parts of it : For Truth ic 
cne^ and changes not 5 and what it Convinced m 
of to be Evil in the beginning, it Reproves (lilL i . e. 
The Church of England, and all our Magi* 
Urates, Kings,, Lords^ and Commons, to be 
Serpents^ Devils, Scarlet coloured beaFts, &c. 
And they Maintain thciv Ancient Tefiimony, and 
that, in all the parts of it. For, T'ruth is one, 
and changes not, i. e. The Quakers who ar^ 
and always have httvi in the Truth, havenJi: 
Changed at all fince the Beginning, So that by 
this, they ha^'e made themfelves AnfA^erabk 

for 



( i84 ) 

for all that they have faid fince their Begin- 
ning. 

Add in thatTearlji Epistle, mention is made 
of Deputations fern thither from BAtbadoes, 
Mary Und^lVeli'j erf ejfy Penfilvania, BurmuUoes^ 
^megua^ Holland, Ireland and Scotland^ 
which (hews the Extent of their Dominions. 
And t\\\s Tearly Epiftle goes through all thefej 
and Engages the whole Body ot the ^al^ers. 

V. Now the Application which it is Ratio- 
nal to make of all this, is, That thefe ^a^ers 
having not fewer than a thonfand Meetings 
\n England i which, by computing but a H\an- 
dred to a Meeting? one with another, will 
^mounttoont HftndredThofif and in England a^ 
lone^ befides all the CouotrievS above-iiam*d. 
It is therefore very Reafonable thacfo ^reat 
a Body (hou'd not be ne^ledted,erpecially conl- 
fidcring, that thev are grown very Wealthy, znd 
are the moft compadled in their Government and 
Difciplineof^nY Community that is amongft us, 

Anr^ if they arc fuch irreconcilable Enemies 
to our CIrurch and Government, as their ^In- 
dent Tefiimonies do hold forth, they muftbe 
extremely dangerous. 

But ifrhey are ^s^ Heterodox in the Chrifiian 
Faith, as the Quotations out of their Books 
f which thev do notdenyj do teOific, then it 
will be an Horrible Scandal to our Religion to 
havetheni Recogniz'das Prcr^i^<«»f/3 and will 
give the ?apiBs fuch nn handle againftus, as 
we (hall not be able to withftand. 

Therefore the lea ft that can be expeded from 
rhem, is, to appear before Rich Perlbn or 
Perfons as fnall be thereunto appointed by Au- 
thority 5 



( x8j ) 

thorUyi and there Fublickly, and under their 
Hands, to Vifovptt, Renannce, and Condemn^ in 
fuch ?oftive and Expr/^s Terms as (hall be 
prefcribed to them, all the above IgnominioHS 
and Bloody Quotationsout of their Books, and 
fuch others as (hall be fully prov'd againit them, 
together with the j^mhars of them, as not on- 
ly FMbUy hue Err oneoM and Wicked Teachers^ 
atlealt, in all thofe Points which ihall be fo 
prov'd againft them. 

And if they fliail refuse to do this, then can 
they not, with any Jufticc, complain (tho' 
complain they wou'd) if the Farliament did re- 
call their including them within the Number 
ofProteflants j it being otherwife ImpolFible to 
Retrieve the Reputation of the Name of Prots- 
ftant 5 or give any tolerable Securiry to the Gq- 
'vernment. And a lefs Satisfaftioo canoot be 
cxpeded, for all the dreadful and ediom Cha- 
raUers given of the Bijhops and Chnrch of Eng- 
land than a Retradation ofthem 5 and ac- 
knowledging that the fame were riot given 
forth by the Holy Spirit of God^ aathefeo^^- 
kjrs have Blafphemoujlj pretended. 

And their Modern Advocate ff^,C. under the 
difguife of a moderate Church-Man, caoBot 
defire fairer Terms for th^mr unSefs he m\l 
throw of! his Fiz^ard, and declare himfelfas 
great an Enemy to the Chmch of England as 
chemfelves. 

There is no Medium : He that has/aid eile 
2Lnd fcandalom things of another, rauft either 
Hnfajy Of fi and by it, ^nd juflifie it. And the 
lookers on have leave co think the JccttfMien 
/uft agaioftthofe, who arc content roue wiih 



( i8(5 ) 

ic and dare not infift upon Co fniall 2LSatisfaB;m 
as a bare Acknowledgment: But when (without 
this, or any fign of Repentance) they Court 
thofe who have Ahns'd them, and feek to 
engage them by new Favours^ 'tis not only a 
fcrvile Truckling 3 but when others are con- 
cern'd as well as themfelves, their Predeceffors^ 
their Sticcejfors^ their whole Order^ and the 
CauTe of Religion and Chriflianity with them, 
it is moft mJH^, and betraying of their Tr/^y?j 
it is letting of their Flock^$ go to the Wo/z/f/,and 
giving them their Va^s, When tht Honour oi 
Religion is once Proftituted, its Power and /»- 
nuence will foon decay. 

VI. But the fakers have the Icaflf reafort 
of any Dif enters to expe^ft the ^i/fe<?/7x or Church 
c/England's concurrence in granting tkem Tole- 
ration : They having exceeded all others in 
Rancor^ not only againft the Btjhop Perfons, 
but againft Epifcopacy it felf. For when the 
Baptiftsh2L4hi6y they thought it their D«r7 to 
preferve them f the Bilhops and Clergy) from all 
violence, &c. The fakers affaulted them from 
all Quarters, even for fo much tendernefs 
towards the Bpjhcps, as to preferve their 
Perfons from Violence and Injury, much more to 
think of granting them any Toleration, Ed. 
BurroHih one of the principal2inAmG?i Primi- 
five Pillars of the fakers Church, wrote a 
Trad on purpofe againft this Declaration of the 
Anahaptifts, and fays to them Cp.6i8. of his 
Vtorks, printed 1672) WW, are jou about to 
make a League and Covenant mthAntickri^> — 
Do yoH loo\ upon tkem to be MiniBers 0} Chri0 
or of AntichriB ? -— h not this a league with 



( i87 ) 
Hell and Death ? ^nd p. 619, WW areyoM 
now for ToletatingEpiJcopacy^. ^ndif Epifcopacy 
Vffhy maj not Popery be Tolerated ? Seeing they are 
me and the (elf fame in OrBund and Nature, 5fc. 
He was feconded by another of great Name 
among the ^akerWorthies, RichMtt^herthorHj 
who attack'd thisDeclaration oUheAnabaptifis 
in the fame ftrain (p. Z29. of his Wcrife, printed 
1663.) ytfhy will yo/i not Tolerate Vopsry (fays 
he) as well as Epifcopacy f Have not the Prefeffors 
of Epifcopacy Murdered and Slain ^ and do labonr 
t$ Murder and Slay the Veople of God asvrellas 
the ?apisis }And mil you Tolerate the Common 
Vv2i'^TtT amongthe Epifcopacy, andfjot theM^fs- 
Book among the PapiHs^ facing that the Ma fs 
wa^ the Substance out of which the Common- 
Prayer woi ExtreiEhed f And much more to the 
fameParpofCj in thcfe and others of their 
Writers. 

And if they will not now ^^fr^^ thefe, and 
©wn them as falfe Principles, they muft either 
think that the C/&»r(ri& of £«^/<i«^ do's approve 
of their DoUrinesio be truly Chrifiiani oro- 
therwife, that She commits a great Sin m 
granting Toleration to them. None have a 
Right to expeft Toleration from others, but 
They, whofe Prirrciple it is to grant Tolera^ 
tion CO thofe others, w\\q\\ they are in the 
For. 

Whatfoever ye woud that Menjhowd do unto 
yoHf doyeevenfountc them. 

But there is an Exception^ as to the ^ak^rs^ 
in this Cafe 5 for, as told before, they Declare 
again ft all Kings and Governments upon Earths 
Why? Becauie they will have 00 King but 

Pfrn 



( i88 ) 

fefH5\ Of which they have given Publick no- 
tice in what they Si\\G A Declaration from the 
Tecpls calfd Quakers, to the prefent Diftm^ed 
Nation of England, pnnted 16)9. Wherein 
p, S.and 9. They Vroctaim^ That thev lave 
chofen the Son of God to be their Km^^^ and that 
Be hath chofen them to be Hts People : ^nd 
thence infer, That as it is His onh Right to 
Rnle in Nations (whence they fuperfedc the 
CommiiTion of all other iC*»^f or Rulers) fois 
it, fay they, Onr Heirfhipto Pojfefs the utter-- 
moft Parts of the Earth 5 and that He may 
Command them to Bight in this Caufe, to 
Rtg-a^inHi^ Right zn^Theirs, which hVfurfd 
ffvomthem. Therefore, tho*they may expeft 
Toleration from others, yet ought they not 
ro grant it to others •, Becaufe all others are 
Vfurpers of the Power which they ?opfs : And 
theirsG/j/; \$ the He irfhi^ to Polfefs not only Eng- 
landy but the uttermo^ Parts of the Earth, For 
which they have Dcclafd it their Principle to 
Fight. Nor will they ^^fr^^rhis Secret of their 
Government Let this be the 7>i?. 
Mav8,i697. 



W 



Bdef Account 

G F T H E 

Sodnian Trinity. 

By the Author of the Sn^e in theGrdfsi 




i O N D 6 N, 

Printed by tr. R. for Charles Brfme^ af 
the Gun at the jrefi-eni of St* PmIs^ 1700 



• 



( 191 ) 



BRIEF ACCOUNT 

OF THE 

Socinian Trinity- 



SIR, 

THE Sdcini4Hs hold a Trinity as well as 
we: They have lately Publifhed 
Bidle*$ Confejftsn of Faith touching 
the Holy Trtnity. But in the Expla- 
nation of this is all the difference: He, and one 
part of the Socinians, make the Secend and 
Third Perfons to be Creatures, wherein they 
arc guilty of a very grofs fort of Idolatry^ 
beyond what was acknowledged by any of 
the Heathens^ To join Creatures into one Holy 
Trinity with God^ and to Bapttz^e Men into the 
Faith andWor(Jiip of Creatures. The Brians 
could never anfwcr the Charge of Idolatry in 
N z giving 



giving Divine Honour to C^n#, while they 
acknowledged him to be but a Creature: Nor 
can the Worfloif of Chrifty fuppofmg him bi^t 
a Creature^ be excufed from Idolatry ^ by any 
1 lanncr of way, which will not at the fame 
time juftifie the Excufes not only of the Church 
cf Rome, but of the Heathens themfclves for 
their Idolatry, 

Another fort of Socinians deny the Second 
and Third of the Trinttj to be Perfons : And 
make them no more than the Pfiwer and Wi[dom 
of God, one call'd his W^(?r^, the other his S/^m>, 
but yet that they are nothing different from^odi 
as by a Man's Spirit, you mean the Man him- 
felf. Thus the Brief Htftorj of the Vnitarians , 

But, by this Rule, they cannot ftop at a 
Trinity in God, but muft go thro* all his Attri- 
butes, Jufiice, Mercy, Providence, Omnipotence, 
Eternity, and Twenty morej and inltead of 
the Three in Heaven (which they acknowledge) 
they muft go to a Fonrthy Fifth ^ Si;cth, and 
without End. 

Jn the next Place, where it is faid, f&hn i, 
14. TheWofdvffos made Flifj, they fay that no 
J'>y/fl« was made }^lejh: This Second oftheTV*- 
ni^yihty fay is not a Person but only God's 
Vovper^ or the Manifeftationo( bis Power, which 
they fay Inhabited an Humane Perfon ; i. c, 
the ?erfbn offefus Chrift, 

So God Inhahited or Inspired the Prophets^ 
^pojlles, S-c. but this did not make him to 
become Ficfh, 

But be Infpired Chrift in a Higher Degree, 
The Dfgr^^fignifies nothing as 10 the being 
made Fhjb, No Infpiraticn or Inh^zbitation of 

Gj)(i, 



(193) 
God, or any thing Icfs than an Impcrfanation^ 
$. e. taking our Flefli into his own Perfon^ fo 
as to be one Tetfon with him, nothing lefs than 
this can make him to be Flejh, 

And it is certain that nothing can be made 
Ihjh but a Perfon. A Manifeftation of God, 
or of any thing elfe, is nothing in itfelf • it is 
but our manner of /Apprehending whatis w^- 
tiifefted or Jhcwn to us : And to talk of this be- 
ing made Flejh, is the grofeft Nonfence and 
Contradi(ftion ; Therefore if there be but One 
FerfoH in the Trtnity (as this Sett ofSocinians dp 
hold) then the whole Trinity was made Flejh j 
and then they muft come to Mf$ggleton^ who 
fays, as they do, that there is but one Perf$n 
in the Godhead, which is God the Father', and 
that He was ItjeArnate^ and really Died^ fo 
that there was then no God : But Muggleton 
fays that EUj Ah gowexnd in his abfcnce, Rais'd 
him from the Pead, and Reftor'd him his 
Throne^ and then He was God again. 

But, on^c other hand, if there be Three 
Verfons'm the thiy Trinity (as the reft of our 
Socinians do holdj But the Second and Third 
only CredtMres, anc;! that thelVord (the Second 
Perfon) was Incarnate; then they muft an- 
fwer for their Idolatry^ in W0r(hippinga meer 
Creature i and anfwertheJCloud of Texts which 
require and atteft Divine Honour to be due co 
Chriftj and Command the very AngeisofGodto 
mrJhifH\m, 

But, to turn again to thofe Socinians who 

will have but one ?erfjn in the Trinty, they 

put this Me?r.irg i pen A'^attk 28. 19. that 

we arc Baptized in the name of the Father^ 

N 3 and 



( 194 ) 

and of the Son (who is the felf-fame Terfem. 
with the Father) and of the Holy Ghofi (who 
is the fame Perfon with them Both.) 

Again, Manh,iz,^2, if yen fin againftowr 
of thefe you (hall be forgiven j but if you fm 
againft another (who is the very fame with that 
one) you fliall not be forgiven. 

Now, I pray you, compare their Trinity 
and ours. They make Three in Heaven who 
arc not only Three but may be Threefeore^ and 
yet all but one and the felf fame F(fr/(7». 

We acknowledge the Three in Heaven^ whom 
the Scriptures tells us of, loht only Three^ an(f 
that they arc Three Ferfons. 

Owtfofthefcwasmade flejh^ the other not, 
yet they will not allow them to be different 
Verfonsj but that He who took Flefh, and He 
who did not take FIcfli were the fame, or that 
they were not 7V^. 

1 hcfe are the Men who cry out upon My^^ 
fteries i and pretend to Explain their Faith 
wholly by Reafon and DemonJIration, and to 
make it eafie and intelligible to the meaneft 
Underftanding ! 

Bcfidcs, they differ more (if more can be) 
betwixt one another, than they do from us. 
What greater ciifference can there be concer- 
ning the 0%^ of our Worjhif than one to 
make \tG O D, the other but a Creature ? As it 
is among the Socmians, in their Opinion of the 
Scs^nd, and Third in the Holy Trinity. What 
greater difference, than for one to fay they 
BtG?£rfonsy sinother no Ptrfons? One to fay 
they arc uid:>rahU^ the other not ? Muft not 
eneofthefc think the other M/^f^ri? And the 

other 



X ( t9S ) \ 

dthef think khcm Profane^ and Erroneous /« 
fititht who deny Divine Honour tq whom it 
if Due? 

Thcfc call themfelves Vniuriansi yet 
there i«noc, nor can be in the World, greater 
DivifioHy and at farther difrance, than be- 
twixt the fevera) forts of thefe, who otfn 
chemfclves by one name, one would have 
the World believe that they have the fame 
laith: Which when focontradidory toitfelf, 
it can be ill expcd:ed to agree with the Holy 
Scriptures^ and with the Holy CatholickChHrch, 

We acknowledge a Great and Sublime/*^- 
fterj ia the Hdj Trinity of G O D : That is 
a Myficry to us, which exceeds our Underftand- 
ing. And many fuch Myjieries there are, to u»» 
in thtNature of God which we all acknowledgcj 
A Fir^ CaH{e without a Beginning \ A Being 
which neither made it felf^ nor was made hy 
4ny ether t Infinite without Extenfion I In eve- 
ry place ^ yet circumfcrib'd in noplace \ Eternal 
and Perpetually £A:fy?i«^, without any Suceejfion \ 
zPrefent, without F^^^, or Future \ and many 
pth«r fuch un- explainable^ un-intelligible^ In- 
eomprebenfible Myfteries i which yet hinder not 
our Belief of a God. And therefore not being 
able/»//y and clearly to explain the 7r/»iV>',which 
is the moft hidden and fecret Attribute of the 
Nature of Cod, can be no Reafon for us to 
re;e(ft fuch Revelation which G^^ has given ns 
ofHimfelf. Yet do we not want feveral S^/j- 
dows and Refemhlances of one i^^f/^r^ communi- 
cating it felf to many Individuals, without 
ekhcT a Multiplication or Divi^on of the Nature^ 
We fay that the Soul is all in all^ and all in every 
N 4 part 



( 196 ) 

fdf^ of the S0dy: yet that the Scui is neithct 
Multiplied nor Wivided among the ^^fef^XMem- 
bersoHht Body. It is impoffible for us cither 
toExpldin this, or toJD<?«/it5 for wc fed it to 
be fo, though it is wholly unconeeivable tout 
h9W it can be. Now if thtSoul, which is but 
an tmage of God, at an Infinite diftancc, can 
communicate it felf to feveral MewbetSy with- 
out breach of its Vnity, why (hould it be Im- 
poffible for the Eternd and In^mte Mind to 
communicate it felf to feveral P^r/owx, without 
breach of itst^w'tv 5 I will behold to fay, yo^ 
will not find fo near a?aralUl inNature vfhevtby 
to conceive of God's £rcy»/yf, or his infinity y^s 
this, and a great many more, whereby wc 
may conceive of His Triaity and Vmty, by 
what we feel in ourfclvcs, and fee in a thou- 
fand things that are before us. We fee Exten- 
fion not Divided hut DiBmguiJh'd into its three 
Dimenfionsi and Communicating its Vffhole 
Nature to each of the Three, for Each is^A?- 
tenfien j and yet there is but one Extcnfiou in all 
the Three, 

The Soul is not D«V/^<?^ betwixt its feveral 
Faculties-, they remain perfe(flly dimnguip'dy 
though not </iW^^s( from one another: To«»- 
^fri?4j;^ what is /^Kf/^^r, is a quite different 
thing from Kemembting what is P^il 5 and to 
Love or Hate, is different from bothofthefei 
yet thefe Three Faculties, the Vndtf^andm^, 
the Memory, and the^iS?, partake all equally 
of the fame Soul, 

■ Light nnd Heat are fo different, that feme 
^re capable of the One, who are not of the 
^thcn and yet they are not Divided in th9 



( 197 ) 
Smh] but n&i9 equally and tiAturdlly from it 
without any Dw*/>tf»of itsN^rirr^. 

I fay not that any ofthefe Varalhlsdo come 
up to the full explanationof the Communica- 
tion of the Divine Nature to feveral P^r/i«#, 
without any Divifion or Mult i f lie atitn of the 
Ndiure: But I am furc they take away the 
Owrr^^i^/owalledgedtobeinit, while we fcq 
the fame Difficulty in our own and other Na-i 
turcs, which we can as little Explain. 

But, inftead of folving this difficulty, the 
Sccinians have made it a downright and Irre^ 
concileable Contradtciion. They would have 
T/iiree to be One and the felf fame ?erfon, Thi? 
cannot be fav'd from a CoKtradiSiion. They 
acknowledge the Three in Heaven, the Father, 
the WtfK^, and the Spirit. If thefe are one and 
the felf- fame P^r/o», they cannot be T/^r^^. If 
they are one JV^r^re?, and feveral P^y/i»»is this 
is a Difficulty, it i$^Myfieryi but it is no 0»- 
tradmon, becaufe they are not Ow^andT^y^^ 
in the fame refpea i for that is neceifary to 
m^kek Si Contradi^ioH. InoneRefpeUy that is 
of their Nature, they are One 5 in an other 
RejpeB, that is, oftheirP<tfwi,they are T^r^^, 
But if they are One'm Perfon, as well as in Na- 
ture ^ and yet Sive Three (as theCe Socinians do 
confefs) then they arc Three and 0«^, in th§ 
felf fams Refpcti, which is a full ContradtBton. 

FINIS. 



I 



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